we doe more accuse and condemne our selues than any other doth or can doe and againe if a sinne be not in vs yet we be afraid least it may bee and therefore wee vse meanes against it then if wee bee angrie with the sinne of others we haue this good warrant that our anger is good yea if we be accused or thought to be corruptly angrie either with our own causes or with our enemies insomuch that meÌ„ condemne our anger yet we haue the testimonie of our hearts and consciences to tell that it is not so and therefore herein may we take sound comfort Fiftly some men there are who when they are angrie with one they will bee angrie with all and their anger doth so chafe and ouercome them as it were that they are vnfit for duties either to God or their brethren This anger is altogether fleshly to be condemned That anger then which maketh vs vnfit to heare Gods word to goe to prayer which disquieteth our minds and troubleth vs that anger I say is to be misliked though it were for a good cause and in Gods behalfe for the workes of Gods spirit do not one let or hinder another but rather do further one another insomuch that if we were cold in prayer before yet this earnestnesse in Gods cause doth quicken vs vp and maketh vs very readie vnto prayer if wee were dull in hearing the word before wee are now better affected and this true zeale and anger in the Lords cause and for his glorie will put an edge to euery good thing we goe about True anger doth not let vs from doing our duties vnto God nor diminish our loue towards our brethreÌ„ but rather stirreth vp in vs a compassion ouer them for the wrath of God which wee see hang ouer their heads And for that cause we are in puâ—â— moued to pray for them more earnestly than before so farre are we from taking reuenge yea there is a greater care in vs how we may helpe them out of their sinne than to punish them for their sinne So that heere anger for the sinne is ioyned with a louing compassion ouer the partie and the one doth not so much moue vs to take reuenge of them as the oher doth moue them to pitie their case Here then is a speciall difference betweeâ—â— them for Christian anger hath euer a griefe ioyned with it both for the dishonour of God the hurt of our brother but carnall and fleshly anger hath a ioy and pleasure in it and â—eedeth it selfe therewith and is puffed vp Such godly anger was in Christ against the Pharisies where it is said that hee was angrie and sorrowfull and in another place when hee saw the destruction of Ierusalem for their sinnes for which he had bin angrie with them it is said of him that he wept Likewise Paul threatning the Corinthians that for their sins he would come to them with a rod saith after I am afraid that when I come the Lord doe humble me and I shall bewaile many that haue sinned contrariwise hee describeth fleshly anger to be such as puffeth men vp when they see the sinnes of their brethren Now that we may come to haue an holy anger wrought in vs for sin it is needfull that we labour for that affection which was in the Prophet Dauid when he saith The rebukes of them that rebuke thee haue fallen vpon me Where the Prophet sheweth that euery sin which was committed against God he thought that it was committed against himselfe and was as grieued and angrie therewith because the glorie of God which was committed to his care was stained and God himselfe dishonoured and this did make him angrie and zealous in the cause of the Lord and this zeale must be also in vs. Which that it may be tempered and not too rigorous we ought also to consider how the Apostle Paul appheth the same place when he would exhort them to beare the infirmities of the weake and not to deale ouer sharply with them he bringeth the example of Christ who suffered for the sins of the people as for his owne and so accounted of them So then we ought to thinke that the sinnes which by our brethren are committed are coÌ„mitted of vs and are ours which if wee can doe it will much abate rigour and sharpe dealing in admonition as also in the punishment of sinne The Apostle in another place saith Beare yâ— one anothers burthen and so fulfill the measure of Christ. Now if wee shall ioyne these two affections together in vs first to thinke that euery sinne committed against Gods maiestie is coÌ„mitted against vs and againe that euery sinne which our brother doth we in our own persons do the same the first will breede in vs an anger and zeale for the glorie of God the other will worke in vs patience and compassion because of our owne flesh and of the Image of God which our brother beareth and thereof will come a zealous anger ioyned with loue and compassion of the partie By these notes may true Christian and spirituall anger be tried and discerned from that which is fleshly and carnall that wee may follow the one as commanded in the law and wrought in our hearts by the spirit of God and that we may auoid the other as forbidden in the law and proceeding from the corruption of our flesh that we may neither be fooles which are alwaies angry for euery thing neither of the damnable and blasphemous family of fleshly loue which will not in their perfection be angry at all other differences there bee but if a man doe well consider of these and practise them hee shall easily discerne the rest FINIS A TREATISE OF BLESSEDNES HE may bee saide to haue tasted true blessednesse whom the Lorde before all beginnings hath chosen to saluation whose saluation purposed by God the father is performed by God the sonne to whom the election by God the father and redemption by God the sonne is ratified by God the holy Ghost in whome this assurance of faith is wrought by the word preached faith breeding peace of minde this peace causeth ioy ioy being accompanied with securitie securitie working in loue loue labouring with a care to please God with a feare to displease God from whence issueth a desire of weldoing to others indeuouring to bring them to the peace with God and man which he tasteth of himselfe Lastly he is truely blessed who besides all the former things knoweth how to vse prosperitie moderately and aduersitie patiently wayting and looking for the accomplishment of God his promise in the kingdome of heauen More particularly we will intreate of true happinesse by the causes and by the effects of it The originall cause is the loue of God in ordaining vs to bee heires of life eternall Ephes. 1. 4. Matth. 25 34. Wherein is laide open the bountifull riches of the mercie of God to vs ward in
our wicked deedes our vnfauorie words but also the fountaine of al these euen our corrupt nature our vnbridled and vntamed affections our heart which is wonderfull faultie may be made knowne vnto vs that we may come to make conscience of our very thoughts because the thoughts are grieuous breaches of the law of God who being a Spirit hath made a law for our heart for our thoughts for our soule and conscience and thus being very loth in the sight of God to offend by thoughts vaine and vngodly to striue with our flesh and to haue our affections subdued to the spirit that so our heart being reformed all our members may bee conformable in euery respect to the will and commandement of Almightie God And thus farre must we be humbled if we will be truly humbled before the Lord. And truly if wee be not rightly humbled before the Lord we can hardly haue any assurance that wee are the children of God For without this humbling of vs hauing had some taste of the promises of God wee for the most part resemble the corne that our Sauiour speaketh of sowen in the stonie groūd which for a time flourished that is made a faire face as many hypocrites can doe now But hauing no roote nor nothing at all in truth they shew themselues how vnable they are to stand because they haue no deepnes of ground the seede of the word neuer begun nor rooted in their hearts So that we must be truly hūbled before the Lord and the word must be permitted to rip and lay open vnto vs the very secrets and thoughts of the heart Now those which see and feele their sinnes and are alreadie humbled more especially are humbled either by preaching of the law vnto them or else by affliction Affliction is either of the body or of the minde of these the Lord sometime to humble vs doth send the one sometime the other sometime both and all to humble vs before his Maiesty when as he seeth by reason of the corruption of our nature that the preaching of the law is not sufficient to humble vs to strike that terror into our hearts which might make vs duely prepared to receiue into our hearts the sweete and comfortable promises made to vs in Christ that it might be so rooted that it might still grow vp euen to the full ripe and perfitage of our Lord and Sauiour Iesus Christ because I say our louing father seeth that the law will not suffice vs therefore it pleaseth him in mercie who will leaue no way vnassayed for the saluation of his children to prepare vs by afflicting vs which can not by the hearing of his law be truly prepared Now if affliction bee such a notable thing and the Lord worketh euen eternall life thereby oftentimes to those whom hee hath elected and called to bee his how louingly ought they to embrace it to whom the Lord so fatherly doth offer it and how patiently and chearefully ought they to beare it in asmuch as they thereby may assure themselues that God hath seuered them from the world and from those on whom he meaneth to shew no mercie in the day of his wrath And as for those whom the Lord as yet hath laid no scourge vpon them let them not long for it but let them lay the law of God and the threatnings thereof vnto their hearts to humble them thereby It is better to be humbled thereby than by affliction and yet better by affliction than not at all To commend affliction and to mislike of preaching of the law is as though one should commend a sore and dangerous purgation and mislike a good diet A good diet is able and it is the ordinarie meanes appointed of God to procure and conserue health which as many of vs as are not vnwise will obserue Now if for want of discretion or for greedie desire we neglect this and so by gathering together of ill and noysome humors within vs we endanger our life yet to saue our life wee will suffer the working of the most strong purgation that the Physition shall prescribe vs so the law that is the ordinarie meanes to make vs apt to heare the word of peace and saluation and ought of vs to be obserued and applied vnto vs that we may thereby be preserued rather than by affliction yet if our mercifull Lord and only Physition of our soule shall with tender compassion looke vpon our sores and shall see the maladie of our soule to bee incurable without the strong purgation of affliction then ought we euen with good courage to take it except we will suffer and see our endlesse vexation So purgation is good but it is more wisedome to obserue diet and affliction is profitable but if the law might take place effectually that were needelesse Let vs take heed therefore we deceiue not ourselues in thinking that affliction is the only meanes to bring vs to God and so neglect the due preparing by the law till time of affliction We see that is the meanes rather than this and affliction indeede is the curse of God Now the curse of God is the verifying of his lawe and though it please God to blesse it as he doth alwayes to his children for all things turne to the best to them that loue him yet ought it not to be the meanes to humble vs rather than the other The end of affliction and of threatning both is to humble vs and therefore it were better to be humbled by threatning than by experience of punishment for the threats of the law may doe this as well as affliction if we be not vnwise In our selues we may haue some testimonie of our true humbling in time of affliction yet is it hard to say for others whether one which now feeleth the hand of God vpon him and neuer felt any token of Gods displeasure before be either truly humbled for his sinnes for which he is afflicted or seemeth to be humbled because of the paine that he abideth Therefore euen he that is afflicted ought to examine his own soule whether he be truly humbled and feele within himselfe euen a griefe that hee hath so diuersly prouoked God to plague him acknowledging Gods vnspeakeable mercie and long suffering that he long ere this did not cleane consumne him least otherwise the diuel deceiue him as he hath done diuers who for a time seemed to bee humbled because of the heate of their griefe but afterwards when the Lord hath staied his hand they shew what their humbling was they turne againe to sinne as a dogge to his vomit and as a sow that is washing to her wallowing in the mire But as for him that feeleth the weight and burthen of his sinnes and Gods displeasure for sinne and euen groneth as it were vnder the burthen of sinne he may finde a heauenly comfort and assurance of the fauour of God for if thou seest a man truly humbled him will I consider saith the Lord.
one will follow wherefore as it is good wisedome not onely to auoide the plague but to eschewe euery little ragge that may seeme to carrie the plague so it is heauenly wisedome not onely to auoide grosse sinnes but all such shewes of sinnes as may draw on the other And as we count it pollicie not to go as neere the riuers banke as we can least suddenly or at vnawares we should slip in so it is a spirituall policie not to goe too neere sinne least we be ouertaken of it before we be aware of it 5 It is our corruption to be scrupulous in sinne in the beginning but when we are entred in a little wee runne ouer head and eares 6 This is a sure experience whether the sinne which hath often assailed vs shall get dominion ouer vs or not if the oftner we are tempted the more we are grieued the more we striue against it the more we labour for the contrary vertue we shall shortly be conquerors ouer it But if the first comming of sinne wrought some griefe in vs the often comming of it makes our griefe the lesse and causeth vs to cease to vse the meanes of with standing it and to be carelesse in the contrarie vertue then it were to bee feared that that sinne in time should preuaile against vs and that we should get no victory ouer it 7 Though it is hard to find out our speciall sinnes yet by often and diligent examining of our selues by earnest prayer that God would reueale vnto vs our sinnes by often hearing and reading the word by marking the most checks of our consciences and reproches of our enemies we might be led to the neerest sight thereof 8 If Gods children are readie to slip in a moment how much more dangerous is the estate of the wicked who are willing to fall continuallie It is wonderfull to see a poore sinner ready to swound and fall dead almost at euery sinne which a man would thinke to be nothing to feare him or driue him to this feare and yet when aduersities straunge iudgements persecutions and death doe come to bee exceeding patient comfortable couragious and valiant And againe it is strange to see others who maruell that men will suffer themselues to be feared with sinnes and aske what meane men to stand trembling at the word of God yet let sicknes come or if the hand of God be vpon them or let death come towards them they quake at the name of sicknes death or hell and either they proue very senslesse and blockish or else they be in a most desperate estate yea if God begin to recken with them euery countenance of a godly man euery chirping of a bird and drawing neere of the least and weakest creature towards them euery shaking of a leafe mouing of a shadow euery noyse of the aire appaleth their courage and maketh them most fearfull cowards They feare most when Gods iudgements are executed which feare least when they are threatned And they feare least when Gods iudgements are accomplished which tremble most when wrath is denounced Wherefore if wee long for courage and lothe cowardise against the euill day let vs labour for a good conscience which breedeth true boldnes and flie from sinne which bringeth a spirite of feare vpon vs as daily experience may teach vs. It is better to feare the euill to come when only feare and not euill is vpon vs than to feare then when besides the feare the affliction it selfe is come which so sorely besetteth vs that wee haue no libertie or leaue to breathe for any comfort or to hope for any deliuerance 9 They that will haue a true faith in Christ must belieue in him that he is our wisdome righteousnes sanctification and redemption Are then thy cogitations confounded Seest thou no knowledge not so much as a literall knowledge of Christ but all is doubtfulnes all is dulnes all is deadnes in thee as though thou neuer knewest heardest readest or learnedst any thing Now know and belieue that whatsoeuer knowledge experienced power of vnderstanding was in Iesus Christ the same is made thine hee is thine annoynting that will teach thee all Hast thou knowledge and yet thy life not brought agreeable or proportionable to thy knowledge Thou art troubled with thy sinnes thou feelest no goodnes thou thinkest thy selfe as an euill tree voide of all good fruite Now remember that as Christ being no sinner was made of God a sinner and punished of God as a sinner for thee thou hauing no righteousnesse art made through Christ righteous and shalt be rewarded of God as righteous through him It may be God hath enlightened thee with heauenly vnderstanding he hath hitherto strengthened thy desire in giuing thee to walke vprightly but now thou art afraid thou shalt not perseuere because of thy corruptions thou tremblest to remember how many excelling thee in gifts and graces haue fallen away and that all is but hypocrisie thine owne heart thou thinkest will one day beguâ—le thee now call to minde that Christ is made vnto thee holines not as a new Moses to follow but as a Messias to beleeue in as the author and finisher of thy holinesse so that to perseuere seemeth impossible to thee yet with him it is possible yea and more easie to continue thee in holinesse being begun than to conuert Zacheus Mathew and Mary Magdalen or to reconcile the Lambe and the Lion others which he hath surely done There is one thing yet troubles thee thou hast many things promised thee and thou thinkest they are not performed thou lookest for peace of thy minde and behold a wound of the spirit thou art the heire of the whole earth and yet pinched with pouertie thou art Lord of libertie and yet liest in prison it is so and yet in all this see Christ is thy redemption not suffring thee to be ouercome with any of these in this life freeing thee wholy from them in the life to come Admit thou werst cruelly persecuted caÌ„not he that made the fire not to burne at all the three children in the furnace make the fire so easily consume thee as thou shalt comfortablie beare it Will not he that made the Lions being hungrie not once to open their mouthes on Daniel crush thee so greedily that thou shalt willingly sustaine it Now the meanes are the word prayer and Sacraments the word carrieth the spirit of faith into thy heart prayer giueth thee a feeling of thy faith the Sacraments confirme both thy faith and feeling 10 We must not be proud in our gifts for God hath in iudgement giuen iudgement to many simple ones to spie vs out If we confesse to God we must frankly and freely bring our selues into the presence of God and lay our hearts naked and bâ—re before him we must not as harlots wipe our mouthes and say we haue offended and yet fall into sinne againe but
but that this and the like blessings proceeding from the same spirit must delight your spirits and finde grace acceptation with you I haue much presumed on your Christian patience I commend you with all yours to the tuition of the Almightie Anno Dom. 1599. Aprill 30. Yours to vse in Iesus Christ HENRY HOLLAND THE FIRST TREATISE FOR AN AFFLICTED CONSCIENCE VPON THIS SCRIPTVRE PROVERBS 18. 14. The spirite of a man will sustaine his infirmitie but a wounded spirit who can beare it THis Scripture is not onely worthie to be grauen in steele with the pen of an AdamaÌ„t to be writteÌ„ in letters of gold but also to be laid vp and registred by the finger of Gods spirit in the tables of our hearts Which sentence brieflie speaketh thus much vnto vs that what trouble befaleth a man his minde being vnappalled hee will indifferently beare it out but if the spirite of a man bee once troubled and dismayed hee cannot tell how to be deliuered And no maruell for if the minde of man bee the fountaine of consolation which ministreth comfort vnto him in all other troubles if that become comfortlesse what shall comfort it If it be voyde of helpe how shall it be holpen If the eye which is the light of the bodie be darkenesse how great is that darkenesse If the salt which sauoureth all things be vnsauorie for what is it good If the minde which sustaineth all troubles be troubled how intollerable is that trouble To shew this the better I will first declare how great a punishment of God this wound of conscience is Secondly I will teach how this trouble of minde may be preuented and auoided Lastly I will set downe how Gods children falling in some measure into this affliction of spirit may be recouered out of it For the first the grieuousnes of this maladie is seene either by some due consideration of the persons that haue felt it or by some wise comparison made betweene this griefe of minde and other outward griefes incident vnto man The persons in whom we may consider this wound of spirit are either meerly naturall men or such as be renued by the spirit of God The men meerly naturall are either the Heathen such as neuer knew God in Christ or carnall professors such as haue not professed Christianitie aright If we looke among the Heathen how many of them haue willingly gone vnder all pouertie haue been content to vnburthen themselues of all worldly treasures How some of them whilest their mindes were not dejected haue suffered imprisonment exile extreme tortures of bodie rather then they would betray their countries How many of them haue deuoured many iniuries and borne outward troubles with some ease and with no resistance whilest their mindes were at libertie And yet looke not into the meanest but the best and most excellent men among them euen their wise Philosophers sweete Orators and exquisite Poets who in bearing and forbearing thought the chiefest point of vertue to consist and yee shall see when once some great distresse of minde did wound them some would make an end of it by preparing a cup of deadly poyson some would violently and voluntarily run on the enemies pikes some would throw downe themselues from high Mountaines some would not sticke to stabbe most monstrously their owne bodies with daggers or such like instruments of death all which men would seeme to haue great courage in sustaining manâ—e harmes so long as their mindes were not ouer-mastered But when the diuine and supreme Essence which they acknowledged to be God did by his power crosse and ouerturne their wittie deuâ—ses and head-stronâ— attempts so as without hope of remedy they were hampered in pensiuenesse and sorrowe of minde Then not being â—ble to turne themselues vnder so heaâ—ie a burthen shrunke downe and by violent death would â—â—d themselues of that disquietnesse and impatience of their troubled mindes But let vs come neerer and whether wee behold the Papists or the Familie of Loue or the common â—â—rt of Christians wee shall see they will passe quietly through manie afflictions whether for that they haue a spirite of slum bring and nuâ—â—essâ— cast vpon them or whether because they haue brawned themselues through some senslesse blockishnesse as men hewen ouâ— of harde Oâ—kes or grauen out of marble stones â— knowe not But yet when the Lord shall let loose the coâ—rd of their consciences and shâ—ll set before their faces their sinnes committed see what fearefull eâ—des they haue whilest some of them by hanging themselues some by casting theÌ„selues into the water some by cutting their owne throates haue ridde themselues out of these intolerable grâ—s Now wherein is the difference that some die so senslesly and some dispatch themselues so violenâ—lie Surely the one feeling no sinne depart like brutish Swine the other surcharged with sinne die like harking dogges But let vs come to the children of God who haue in some degree felt this wound of minde and it will appeare both in the members and in the head of all burthens to be a thing most intolerable to sustaine a wounded conscience And to begâ—â—â—e let vs set in the first ranke Iâ—b that man of God commended vnto vs by the holâ—â— Ghost for a mirrour of patience who although for hâ—s riches hee was the wealthiest man in the land of Hâ—z for his authoritie might haue made afraide a great multitude and for his substance was the greatest of all the men in the East yet when the Sâ—beâ—ns came violently and tooke away his Cattâ—ll when the fire of God falling from heauen burnt vp his sheepe and his Seruants when the Chaldeâ—ns had taken away his Camels when a great winde smoâ—e downe his house vpon his children although indeed he rent his garments which was not so much for impatiencie as to shew that hee was not senseles in these euills yet it is saide that he worshipping blessed the Name of the Lord saying Nâ—ked came I out of my mothers wombe and â—â—â—ed shall I returne againe The Lord giueth and the Lord taketh away blessed â—ee the Name of the Lorde But beholde when at the strange conference of his comfortlesse friends his mind began to be agast which was not so in all his former triall when his conscience began to be troubled when hee saw the Lord fasten in him sharpe arrowes and to set him vp as a Bâ—â—te to shoote at when he thought God caused him to possesse the sinnes of his youth this glorious patterne of patience could not beare his griefe he was heauy and now â—aniâ— commend the image of a wounded spirit to all that come after Dauid a man chosen according to the Lords owne heart Ezeâ—â—â—h a pure worshipper of God and carefull restoret of true religion Ieremiah the Prophet of the Lorde sanctified and ordained to that office before he was formed in his mothers wombe were rate and singular in the graces and fauour of God
yet when they selâ— this wound pearcing them with griâ—fe of heart they were as Sparrowes mourning as Cranes chattering as Pellicans casting out fearfull cries they thought themselues as in the gâ—aue they wished to haue dwelt solitarie they were as bottles parched in the smoke they were as Doues mourning not able without sighes and groanes to vtter their words their harts claue to the dust and their tongues to the rooâ—e of their mouthes But aboue all if these were not sufficient to perswade vs in this doctrine there remaineth one example whom we affirme to be the perfect anatomie of an afflicted minde This is the Lorde and Sauiour Iesus Christ the image of the Father the head of the body the mirrour-of all graces the wisedome righteousnes holinesse and redemption of all the Saints who sustained the crosse euen from his youth vpward and besides pouertie basenesse hunger did willingly goe vnder the great trouble of contempt and reproach and that among them where he should haue had a right deserued honour in respect of the doctrine he taught them in regard of the manifold miracles he wrought among them as the healing of the sicke the giuing of sight to the blinde the restoring of life to the dead this vnkindnesse neuerthelesse did not so much strike into him But at what time he was set as a sacrifice for all when he was to beare our infirmities and carie our sorrowes at what time he was plagued and smitten of God humbled and wounded for our transgressions when he should be broken for our iniquities and the chasticement of our peace was vpon him then he cryed out My soule is heauie euen vnto the death Then he prayeth Lord if it be possible let this cuppe passe from me But how prayeth he euen with sweating how sweateth hâ— euen droppes of bloud How long prayeth he three times When endes his agonie not vntill hee was dead What saide hee being readie to departe My God my God why hast thou forsaken me Was this for his humane death as some haue imagined No no wicked men haue dyed without complaint whose patience then might seeme to exceede his it was his suffering in his humane spirit which incountred with the wrath of God his God-head suppressing it selfe for a while he suffered indeed many torments in bodie but much more heauily did the wrath of God lie vpon his soule If this consideration of an afflicted spirit in these examples doe not sufficiently shew what a grieuous thing it is to sustaine a wounded conscience let vs proceed to the comparing of this with other euils which fall into the nature of man There is no sicknesse but Physicke prouideth for it a remedie there is no sore but Chirurgerie will affoord it a salue friendship helpeth pouertie there is no imprisonment but there is hope of libertie Suite and fauour recouer a man from banishment authoritie and time weare away reproch But what Physicke cureth what Chirurgerie salueth what riches ransometh what countenance beareth out what authoritie asswageth what fauour relieueth a troubled conscience all these banded together in league though they would conspire a confederacie cannot helpe this one distresse of a troubled minde and yet this one comfort of a quiet minde doth wonderfully cure and comfortably asswage all other griefes whatsoeuer For if our assistance were as an host of armed souldiers if our friends were the Princes and the Gouernours of the earth â—f our possessions were as large as betweene the East and the West if our meate were as Manna from heauen if our apparell were as costly as the Ephod of Aaron if euery day were as glorious as the day of Christs resurrection yet if our mindes be appalled with the iudgements of God these things would little comfort vs. Let experience speake If a troubled minde impaireth not health drieth not vp the blood wasteth not the marrow pineth not away the flesh consumeth not the bones if it maketh not all pleasures painefull and shortneth not this life sure no wisedome can counsell it no counsell can aduise it no aduice can asswage it no asswagement can cure it no eloquence can perswade it no power can ouercome it no scepter will affray it no inchanter can harme it And yet on the contrary if a man languish in sicknesse so his heart be whole and is perswaded of the health of his soule his sicknesse doth not grieue him If a man be reproched so he be precious in the sight of God and his Angels what losse hath he If a man be banished and yet doubteth not that heauen is his countrie and that he is a cittizen among the Saints it doth not appall him If a man be in trouble and findeth peace of conscience he will quietly digest his trouble But if the minde be troubled who dare meete with the wrath of the Lord of hostes who can put to silence the voyce of desperation who will steppe out and make agreement with the helles to spare vs who dare make a couenant with the diuell that hee would lay no claime vnto vs if then a good conscience helpeth all euils and all other benefites in this life in themselues cannot helpe a troubled conscience we see it true in proofe which here is in prouerbe The spirit of a man will sustaine his infirmity but a wounded spirit who can beare it Againe in all other afflictions we may haue some comfort against sinne this is euer accompanied with the accusation of sinne A man may be sicke reproched impouerished imprisoned and banished and yet in all these haue a cleere conscience his owne heart telling him that there is no special cause of these croâ—â—es in him but that he may â—uffer them for the tryall of his faith or for righteousnesse sake and well doing But when the spirit is wounded there is still a guiltinesse of sinne and when a mans spirit is trouâ—led he suspecteth all his waies he feareth all his sinnes he knowes not what sinne to begin with it breedes such hurlyburlies in him that when it is day he wisheth for night when it is night he would haue it day his meate doth not nourish him his dreames are fearefull to him his sleepe oft times forsaketh him if he speaketh he is little eased if he keepeth silence he boyleth in disquietnesse of heart the light doth not comfort him the darknesse doth terrifie him To prosecute our comparisons where all other euils are the more tolerable because they be temporall and pursue vs but to death this not being cured endeth not in death but becommeth eternall For euen the heathen men thought that death was the end of all miserie the perswasâ—ion whereof made them being in some miserie to make an ende of themselues and hasten their owne death as Sathan doth make many now adaies to doe who are ignorant of the hels which is a place of farre greater paines than any they can suffer in this world whatsoeuer for a tormented conscience
contrariwise if you be vnmindfull of God hee will not suffer you to finde the benefits of thesâ— one by the other The second Commaundement which requireth of you to worship God after the true manner that hee appointeth in his word teacheth you thus much that you must nourish your lâ—e in this estate by the practise of things whereby he is worshipped and honored of vs nâ—mely by hearing and reading of his holie word and by the vse of the Sacraments For that same that is sâ—irred vp and nourished by this meanes is most pure and will longest endure wheâ— fâ—â—â—thly loue soone vanisheth and fadeth away In the third Commandement as you are trusted with the glorie of God so you are charged bâ—oâ—hâ—r thaâ— you abuse not his Name if you be faithfull vnto the Lord in seeking his gloâ—ie and the aduancement of his truth and of the kingdome of Iesus Christ preferring it in all things as is meete then surely will the Lord blesse you and prosper your wayes but if you fall away and slide into any heresie and so dishonor his Maiestie then will God certainly plague you in his wrath and he will make that which you desire to haue greatest comfort in turne into a curse vpon you And I would haue you remember to this ende how God the Lord dealt with wicked Amaziah who for the prophaning of Gods glorie and worship had the hart of his wife drawne from him and so to his great reproch became a notorious whore So likewise my sister that you dishonour not God as being a meanes of withdrawing your husbands heart from the duties of his calling but nourishing Faith and a good conscience in all things with him so will the Lord for his owne Names sake blesse you together For you shall finde it true which hee hath spoken Them that honour mee I will honour and them that despise mee shall be despised But beware I say that you giue no occasion of falling away or back sliding vnto your husband least God also bring shame vpon you by him by giuing him ouer to some sinne I speake not this as thogh I doubted these things in either of you both for I hope of better things of you but in speaking to you I admonish my selfe wishing that wee all take heede that wee fall not as the wicked and sinners into the hand of God for he will not hold him guiltlesse that taketh his name in vaine I will speâ—ke nothing of the fourth Commaundement onely referring you to that I taught publikely this day concerning the conscience wee ought to haue in the true and spirituall keeping of the same The fifth Commandement teacheth you to be obedient and to relieue and obey your husband And marke this Sister I shall now say vnto you if you had neuer so manie gifts if you had the wisedome of Abâ—gael and all other graces which are in any woman yet if you wanted obedience to your Husband I tell you true that you are nothing worth and you could haue no part in Iesus Christ who denieth himselfe to be the gouernour of anie that will not acknowledge their Husband to be their head Therefore Sister let others doe as they list but bee you in the number of those that doe feare GOD and as the daughter of Sara by doing well who yeelded reuerence to Abraham and is commended in the Scripture for her dutifull speech shee alwayes vsed vnto him calling him Lord or Sir Now Brother remember that you must so gouerne as you must giue account of the manner of your gouernment euen vnto GOD himselfe Besides where there is greater dignitie there must you knowe that there are greater graces required and in ruling well there are manie speciall duties to be performed Therefore you must behaue your selfe wiâ—ely least you dishonour your selfe by abusing your authoritie for it is a daughter of Israel that is committed vnto you and one that is fellow-heiâ—e of the same grace in IESVS CHRIST with you Againe you must consider that a woman is a very fraile creature and may soone be discouraged when as there ought to be more constancie and stayednes on your part Therefore in the sixt Commaundement God forbiddeth all churlish behauiour all lumpishnes and all vnkindnesse and discurreous speeches charging you also to beare with manie weaknesses to the ende they may bee most quietly reformed And you Sister are forbidden all fullennesse and that you also for your part take heede of all bitter speeches and of naughtie names which wee heare throwne out of some women of vnquiet spirits and if you will haue your infirmitie cured by gentlenesse then deale you in like manner towards your husbands For it cannot be but occasions of vnquietnes will sometimes be offered on either part and therefore in many things you must willinglie beare each others burthen Besides this Sister there is a dutie required in this Commaundement that you take care of the health of your Husband in dressing meates wholsome for him And this shall bee a meanes that his heart shall be more bent in all louing affection towards you In the seuenth Commandement there are many things to be noted but I can but touch some one or two at this present for want of time the speciall vse and substance of it is this much that you liue chastly in this estate and that you keepe the mariage bed vndefiled and let me giue you both this warning that you take heede in the beginning marke what I say least that which ought to be a meanes to further chastitie should turne to the hinderance of you Therefore pray to God to giue you grace that you may be soberly affected in all things and namely in the vse of mariage and repent of that which is past if you haue any way offended the Lord in this behalfe For many failing in repentance for their former sinnes fall afterward vnto their vncleannes againe As for you Brother true loue towards your wife will bee a notable stay from all corruptions this wee reade of Isaack Gen 24. 67. because he loued Rebecca very dearely he had no more wiues but her albeit in those dayes it was a grieuous sinne euen amongst many of the faithful they had at once more wiues than one Therefore when you are from her abroade make a couenant with your eyes and let not your heart wander after any other but thinke vpon your owne wife and delight your heart in her continually and pray earnestly vnto God for her and so will the Lord increase your loue vnto her and moue her heart also to delight and long after you So must you sister that the same blessings may ouertake you as surely if you embrace his feare and walke in his wayes he will blesse you as well in bearing of children as in other his manifold graces which he hath in store to bestow vpon you Heere also I must by the way admonish you
shall enter into my rest although the workes were finished from the foundation of the world 4. For hee spake in a certaine place of the seuenth day on this wise And God did rest the seuenth day from all his workes 5. And in this place againe If they shall enter into my rest 6. Seeing therefore it remaineth that some must enter thereinto and they to whom it was first preached entred not therein for vnbeleefes sake 7. Againe hee appointed in Dauid a certaine day by To day after so long a time saying as it is saide This day if yee heare his voyce harden not your hearts 8. For if Iesus had giuen them rest then would hee not after this day haue spoken of another 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest hath also ceased from his owne workes as God did from his 11. Let vs studie therefore to enter into that rest least any man fall after the same example of disobedience Behold say they the Sabbath which Christians must obserue is to rest from sin I answere this is not proued For this was as well to the Iewes as it is to the Christians For it is said Psal. 95. To day if ye will heare his voyce 8. Harden not your heart c. This the Prophet wrote after Caleb and Ioshua had entred into Canaan whither though many entred not yet some entred so that they had euen that rest then as well as we haue now Wherefore it doth not follow because the resting from sinne is also enioyned to the Christians as a pure vse of the Sabbath therefore it taketh away the other Againe the resting of God from his workes cannot be a figure of resting from sinne no more than God his workes can be a figure of sinfull workes Now seeing the Lord here vseth an argument of proportion betweene his workes and our workes his ceasing from his workes and our ceasing from our workes because betweene the figure and the thing figured must be some proportion and resemblance I pray you what proportion is there betweene God his workes and our sinnes what analogie betwixt God his resting from his workes and our resting from sinne Againe that it cannot be here meant of the rest from sinne it is manifest because that which is here spoken is set downe to Adam Genes 2. 2. 3. at what time there was no sinne in the world and therefore no resting from sinne therefore no figure of resting from sin because all the learned herein agree that there were no figures before sinne Besides and fourthly the Apostle sheweth that this rest is meant of the kingdome of heauen For as Dauid spake this of the land of Canaan so the Apostle speaketh it of the kingdome of heauen Wherefore he concludeth Let vs studie therefore to enter into that rest where we shall not onely rest from sinne but from all our ordinarie workes of our callings where shall neither be eating nor drinking nor marying nor giuing in mariage And as the people before were threatned that for their vnbeleefe and disobedience they should not enter into the land of Canaan so we are here threatned that vnlesse we studie and striue against these things we shall not enter into the kingdome of heauen Howbeit although the Sabbath was not a figure vnto Adam of resting from sinne yet it was vnto him a signe that he should come to the kingdome of God where should neither be eating nor drinking nor marying all which seeing Adam had it is manifest that he was not in the kingdome of God as yet The Sabbath then did put him in minde that he should not alwaies be working but that he should be translated though not die for although he was created in innocencie yet not free from being translated to a better place at God his good time but as the Apostle saith he should haue been changed as were Enâ—ch and Eliah though after a more excellent manner We haue now the Lords day which assureth vs that as now by faith and hope we enioy the life to come so hereafter these two ceasing we shall more fully and perfectly enioy the same and as our Sacraments purely vsed shew a thing not to come but alreadie past so this day truly kept is a resemblance of a thing not past but to come For as on this day from the morning to euening we praise God if we keepe the day holie and yet withdrawne and interrupted with many by-thoughts and secret distractions so in heauen being freed from worldly carnall fearefull and manifold affections and troubles we shall more continually praise the Lord. What is then the alluding of this word rest This it is As God rested from his workes after he had made the world so we must rest from our workes What from the workes of sinne no from the workes of our callings and consequently from the workes of sinne much more So the analogie betwixt the Lord his rest and ours teacheth vs that we must rest from our ordinarie workes and this rest putteth vs in minde of that continuall Sabbath wherein when we cease from working eating drinking sleeping marying and all such workes as we are subiect vnto with corruption then also shall we vndoubtedly cease from sinne which kinde of rest in fulnes we must not looke for in this life This is a generall rule in Diuinitie to be obserued that of one place of Scripture there is but one naturall and proper sense although by consequence searching out the contraries the causes the effects and such like other things may be also gathered out of it If the words be more proper and naturall the sense is more proper and naturall if the words be borrowed and metaphoricall then is the sense borrowed and metaphoricall Now allusions are not so much for the proofe confirmation of the matter as for the amplifying and illustrating of the same For example 2. Corinth 13. 1. the Apostle saith This is the third time I come vnto you Where we must vnderstand how the Apostle had been with them once in bodily presence and twice wrote vnto them and yet he saith this is the third time I come vnto you He alludeth then to this as yee see O Corinthians in the law that two or three witnesses were sufficient to confirme the good and condemne the euill so I haue beene with you thrice which is sufficient to confirme the faith of the godly to leaue the vngodly without excuse Againe Rom. 10. 18. we reade But I demaund Haue they not heard No doubt their sound went throughout all the earth and their words into the ends of the world Here we see the Apostle alludeth to that Psal. 19. 4. which is meant of the day and the night This is then the allusion As the day and the night spread ouer the whole world so the Apostles were sent to preach ouer the whole world Againe Galat. 4. Paul alludeth
wold be too long to tel of Gedeō Baruch Sampson Iepthah Dauid Asa Iehosaphat Ezechia who through faith obtained the promises subdued kingdomes escaped the edge of the sword of weake were made strong waxed valiant in battel turned to flight the armies of aliāts of some of which it is pressed that they did these things by faith helped by prayer and fasting and of the most part of the other it may bewel vnderstood Seeing we are compassed about with such a cloud of witnesses shal we be so bewitched as to dreame of the like victories without the like faith or to imagine of the like faith without vsing of the like meanes But it may be some will obiect that this exercise of humiliation weakeneth the hearts of true subiects and incourageth the enemies this was of old slanderously obiected to Ieremie by the vnbeleeuing and carnall Princes who would yet seeme to be wise politikes I haue heard indeed of the Arch atheist Machiauel that writeth of the Religion of Christians that it being practised in truth doth weaken their hands making them cowards and emboldeneth their enemies against thē although there be no doubt many that think so yet neuer haue I heard godly or wise men say so Neither doth this kind of humiliatiō lift vp our enemies the Papists at home or abroad but their owne proud hearts malicious attempts against Gods people by both which seeing that pride will haue a fall and before glorie goeth humility we may assure vs the rather of the victorie hauing so many promises in Gods word for the same confirmed with so many examples In the stead of many in the Psal. 119. this promise shall suffice They draw neere that follow after malice and are farre from the law thou art neere O Lord for all thy words are true The terrible iudgements of God against the pride of Moab and other Nations who conspiring together against the people of God at the last were made their owne executioners and the great destruction of blasphemous Senacherib his hoste Ezekiah king of Iudah being set free from the siege both these being wrought by publike and priuate fasting doe most euidently confirme the same which examples may serue for vs to look after others which are many in number True it is indeed that the great security with the floods of our sinnes flowing ouer the banks in euery place haue hitherto reioyced our enemies heart and if once they arme themselues with Gods wrath which the Lord turne away for Christs sake then will they certainly fray vs which to preuent all meanes will not helpe vs vnlesse in fasting weeping and mourning we rent our hearts though not our garments vnfainedly acknowledging our sinnes trembling at his iudgement that so we may turne vnto God with our whole hearts by repentance by faith beleeuing him to be gratious and mercifull slow to wrath and of great goodnesse And this doing we may assure our selues that the terrour of the Lord shall be stricken out of our hearts and the spirit of gladnes and power shall bee powred vpon vs and through faith helped by prayer and fasting shall we doe valiantly Thus the spirit of God moued Ioel the Prophet to threaten the people of his time liuing vnder a prosperous Raigne vnto whom this obiection might as iustly haue been made as against the exercise and a great deale more because his Fast was more general his threatnings more fearefull his descriptions of their dangers more terrible Againe some may obiect that fasting is an exercise of sinners what shall we say then shall the hypocrisie of man make the appointment of God of none effect yea was it not therefore appointed that he which commeth hither of custome may yet goe away with conscience may he not being reproued and rebuked in his owne soule and seeing his hypocrisie laid open labour from thenceforth to approue himselfe or at the least be without excuse against the day of the Lord. May there not be also at this exercise some that come in trueth and in the feare of God whom God will accept is it meet that these children of God should be bereft of the vse thereof for the abuse of the wicked Moreouer we are to be circumspect that we require not a daily fast for as in Physicke it is a thing most absurd to prescribe a continual vse of violent vacuation seldome of ordinarie foode euen so it is as absurd diuinitie to say it is sufficient that preaching bee vsed at sundrie times in sundrie places and that fasting should be daily vsed when as the ministerie of the word of God is as often to be vsed as milke for babes to be nourished or as meat for strong men to grow vp to the fulnes of the age of Christ fasting is to be admitted but as letting of blood or purging some corrupt humour when some great cause vrgeth the same We lament the want of diligent Preaching which some without a continuall course wherof thinke to be sufficient A Christian heart may appeale to Gods blessed word the true iudge of all them that are teachable but the iudge of all euen of the froward in the last day yea we may appeale to the great inquest of all Gods children which know their owne sinnes yea to the experience of twentie * yeeres which is a witnes so sufficient that no exception can bee made against it whether to worke all and euery point of that knowledge with a care to practise it in any sufficient measure in al places so few Sermons so little preaching in most places be not very insufficiēt The Law saith that the mouthes of the Priests should alwaies keepe knowledge both that they might teach the people by publike doctrine and exhortation and that the people might require of them by priuate conference The Prophets are commanded to crie and not to cease and the Lord is saide by their Ministrie to rise vp earely and to stretch forth his hand all the day long and the Kingdome of God is like to the father of an house that bringeth forth of his treasurie things new and old for the daily food of the family What is this that euery true Minister is charged with as he wil answere it before the iudgement seate of Iesus Christ to preach the word in season and out of season Surely once in a quarter and once in a moneth may soone seeme to be out of season or scarse in season But sure I am that twice on the Sabbath if Gods word be the iudge can be termed no more but in season and to preach longer and oftner on the fasting dayes may not be called in the Apostle his sense out of season Now to fast euery day were more than the Pharisies did who fasted but twice in the weeke if we will be counted the sonnes of Patriarches and Prophets and the disciples of the Apostles to take that liberty of Gods creatures that they did why
Noah to become a laughing stocke to his owne son What heart-breaking to Dauid by his owne sonne to bee thrust from his kingdome So grieuous were those punishments laid vpon them that if without any respect of hell or heauen we could consider of them we had rather want all the pleasures of sinne which they enioyed then wee could beare the reproch and feele the paine which they suffered Last of all when the graces of the spirit of God are once decayed they can neuer bee repayred and recouered but with much sorrowe and great danger for it cannot but breede much sorrow of heart to remember his former sinnes to examine and see the greatnes of them to apply Gods iudgements to them and to prouoke himselfe to sorrow for them This is as it were to goe through the pikes and through a purgatorie in this present life and yet this must be done before wee can recouer Gods graces againe Againe it is a very dangerous thing for in such cases men are brought as it were with Ionas into the bottome of the sea and as Dauid saith into the deepe waters so that all the surges and waues doe passe and flow ouer him Now we know what danger it is for a man to be thrust ouer head and eares into the deepe waters and therefore they that are in such a case are in great danger Wherefore all these things considered the losse of all our labour the losse of all true ioy the vnfitnes to doe good the readines to sinne the griefe and daunger that insueth thereof will or at the least wise may cause vs to beware how weâ— quench the spirit And this is the vse of the doctrine in humbling of vs which also doth furthermore serue to comfort vs knowing that we may suffer a great decay of Gods graces yet by the rod or by the word of God or by both they shall be renewed in vs againe And thus much of this commaundement that the Apostle giueth here that we should not quench the spirit OF MVRMVRING THE SECOND SERMON Exodus 16. 2. And all the congregation of Israel murmured against Moses and Aaron MANY men nowadayes hearing the often murmurings of the children of Israel doe euen spit at them and account them as the worst people vnder the Sunne which would so often and so obstinately rebell against the Lord. But these men doe little consider either the temptations wherewith the Israelites were prouoked to murmur or the corruption of their owne hearts which will as bitterly murmur vpon lesse occasion For albeit they were an obstinate and stiffe necked people as Moses witnesseth of them euer since they came out of Egypt vntill now yet here no doubt they were vehemently tempted when they from the plentie of all things which in Egypt they enioyed were brought into a rough desert wildernes being sixe hundred thousand men besides women and children great store of cattel hauing neither meate nor drinke wherwith they might be nourished Wherefore let vs cease to wonder at this people and let vs in them see our owne corruption we shall finde it to be as great as euer theirs was For doe not many men I pray you euen among vs beholding the riches of others or the plentie of things which the Lord bestoweth vpon his Magistrates or ministers for the faithful discharge of their duties doe they not I say murmur against Gods seruants set ouer them And are they not more grieued for the waÌ„t of such things than thankful for that the Lord hath freed them from such troubles which others haue or giuen them sufficient to liue vpon True it is notwithstanding the greatnes of this peoples temptation yet their sinne was wicked in them and great and hainous in the sight of God because that whereas they had often times manifold waies after a wonderfull manner felt and tasted of the goodnesse of the Lord in so much that the very vnthankfullest of them all had been driuen to confesse it for wonderfull was their deliuerance out of Egypt so miraculous was their preseruation at the red sea and infinite mercies more aboue hope and expectation bestowed vpon them yet now forgetting all his former benefits would so gradge and murmur for the want of meate that rather than they would continue still they would wish againe to returne to bondage And indeede such is the nature of murmuring that it will cause a man not only to forget Gods benefits but to forget that he is a man It preuailed so much with this people that they wished themselues againe in Egypt although they knew that there they were most miserably afflicted that the Lord in carrying them thither at the first did in iustice punish them for their sinne And this wish of theirs is as much as if they should haue said would the Lord had at once cut vs off and destroyed vs rather than left vs in this case Thus they were contented to doe so that they might haue their bellies full and rather than they would depart from their flesh-pots and other pleasures which in Egypt they inioyed Many are like minded to these people nowadaies for wee see diuers vpon their death-beds very senseles and secure who can be conteâ—ted with open mouth to record the goodnesse of God towards him in things concerning this present life but in the meane time being without hope sense or feeling of the sweete ioyes to come doe die thus by their fleshpots Othersome if they bee brought to any miserie as pouertie sicknes or such like doe beare it so impatiently that in their hearts and oftentimes in open speeches they wish they neuer had been borne shewing thereby that their flesh-pors doe more like them and their health doth better please them than the goodnes and louing countenance of the Lord. None of all these doe euer consider what they haue receiued of the Lord but their eyes are still vpon their wants and the want of one thing that they doe desire though it be but small is more disquietnesse vnto them maketh them to murmure more than the enioying of many benefits which they haue can quiet their hearts in the trust of Gods prouidence or make them thankfull Now if any of vs shall be brought to wish our death by the griefe of any affliction let vs shake it off and put it farre from vs the desire is euill for it is better as Salomon saith to be a liuing dogge than a dead lyon For bee wee neuer so miserable whilest we liue there is a time left for repentaÌ„ce but after death there is none therfore in thy life time labour to feele Gods mercie in Iesus Christ and then no miserie shall euer hurt thee till thou be gathered into his kingdome This shalt thou learne to doe if thou canst receiue the fauour of God for it selfe though it come alone yea though trouble doe come therewith knowing and perswading thine owne
heart that hauing it thou hast all things and if thou want it yet in greatest abundance thou hast nothing Againe if thou haue it no manner of misery can make thee miserable and if thou haue it not in greatest felicitie thou art most miserable But the Israelites deat hereafter a cleane contrarie manner for the want of bread here in the wildernesse being put for their bodies did make them to despise their great and wonderfull deliuerance out of Egypt which was vnto them a signe of their spirituall deliuâ—rance And this is the nature of all naturall and worldly men so basely to estimate Gods graces that they had rather forgoe many richer spirituall benefits and blessings then one worldly and corporall commoditie for the want of riches doth vexe trouble them more then the want of spirituall and heauenly graces and the hauing of riches doth more reioyce their hearts than the burthen of sinne which procureth Gods wrath doth worke their griefe Such men know not that riches are no sure signes of Gods fauour though hee in the abundance of his mercy doth let his Sunne shine vpon the wicked and vpon the good so that the hauing of riches is no argument that he loueth vs nor the want oâ— them is any argument of his displeasure towards vs. Who so therefore seeketh God in these outward things onely and bindeth his fauour vnto them doth neither with them noâ— without them duely esteeme of the fauour of God but setteth light thereby which although in plaine words he speaketh not for the children of Israel here did not flatly speake against the Lord but against his Ministers Moses and Aaron yet whilest he is carelesse of the word prayer and Sacraments and despiseth and grudgeth against Gods Ministers and seruants he manifestly declareth what price it beareth in his heart It standeth euery man in hand then in his ownâ— hearâ— to feele his sinne and to be sorrowfull for it to know it is in him and then to leaue it least the god of this world whom he serueth doe for a while giue him his desire that in the world to come hee may haue him for his portion and to such as acknowledge this murmuring to be a sinne and be grieued for it there followeth remedies to helpe out of it For as much as impatience and murmuring proceedeth from infidelitie the remedie therefore must be fetched first from faith in Gods mercies in the benefits which Christ hath by his death purchased vnto vs and in the hope of the Resurrection to euerlasting life and in Gods fatherly prouidence which things if we do belieue we must also belieue that God in this life will sufficiently minister vnto all our wants and vnlesse wee doe belieue them wee doe not neither can we belieue with assurance that the Lord will preserue vs. But if we doubt whether the Lord will helpe vs in earthly things we must needs much more doubt of his fauour in spirituall benefits First therefore the great and rich mercie of the Lord and his fauourable dealing with vs being duely considered shall be very profitable to worke in vs patience for if we see how the Lord forbeareth vs and rewardeth vs not according to our sinnes â—ay if we see that when for the ripenes of our sinnes he might confound vs yet â—e doth not so much as punish vs and when hee might iustly punish vs yet he dealeth mercifully with vs and bestoweth his mercies vpon vs. If I say we can acknowledge this to be his â—rdinarie dealing that by his long suffering he doth leade vs to repentance and by his manifold mercies he doth as it were weane vs from our sinnes this would much bridle our murmuring and instruct vs to patience And yet we see a further thing then this in this people of Israel for the Lord doth not only beare with their sinnes and bestow many mercies vpon them but to helpe them and to doe them good he doth vse extraordinary meanes as to bring downe bread from heauen to make water gush out of the Rocke where hee sheweth that for the safetie of his people euen when all meanes doe faile and when to mans iudgement there is no way to finde out helpe or deliuerance yet there will the Lord magnifie his mercie towards his seruants and will worke wonders for their preseruation Hee doth not thus deale with the Israelites onely but hee maketh this his ordinarie dealing with his seruants from time to time As Moses applyeth this place when he saith The Lord hath fed thee with this Mâ—nna fortie yeeres that thou maist knowe that man liueth not by bread â—â—ely and CHRIST in our person being tempted to vse vnlawfull meanes ouer came the diuell with this answere Man liueth not by bread onely Teaching vs and leauing vs an example to haue the sâ—me answere in readinesse in the like temptations knowing and assuâ—ing our hearts that the Lorde will by one meanes or other doe good vnto his children and dispose of all things that shall befall them for the best onely let them take heede of this that they rest in his word and goe no further but by faith waite on him therein and he will giue that shall be sufficient for them if not in earthly benefits yet in spirituall graces The second helpe which we must vse to refraine our murmuring is the liuely faith of our redemption wrought by Christ which coÌ„sisteth in the free forgiuenesse of our sinnes and the imputation of Christs righteousnesse vnto vs in the sanctification which is by his holy spirit First then if we can stedfastly beleeue that God for Christs sake hath freely forgiuen vs all our sinnes yea that he hath giuen vs his onely beloued sonne that wee might be beloued in him wee shall without any great adoe beleeue that the Lord will not suffer vs to want any thing but with him will giue vs all things for seeing sinne which is the cause of all miserie is taken away from vs that so we might be with Christ inheritors of the heauens we may be sure that in the meane time no miserie shall hurt vs. Thus Abraham hauing receiued a promise for seed of his sonne Isaac doubting nothing but that the Lord would prouide meanes to bring the same to passe in the assuraÌ„ce hereof sent his seruants to his owne people to prouide a wife for his sonne And these children of Israel no doubt if they had beleeued that the Lord had deliuered them out of Egypt that he might bring them to the promised land they would neuer haue doubted of his mercifull preseruation neither here in the wildernesse nor elsewhere till they had come to the land of promise And againe if we could firmely beleeue that God the Father for Christs sake doth not only not impute our sinnes vnto vs but that he doth also accept vs in the righteousnesse of his Sonne imputing the same vnto vs how should we doubt of meate
life or the callings of the Church For such is the corruption of mans nature that naturally they doe not loue the Magistrates that God hath placed ouer them but when the Magistrate hath gotten a good report by the due execution of iustice by his pitifull dealing with the poore and by his fatherly fauour to all that be good then will his subiects loue him then will they embrace him then wil they willingly commit their matters into his hands and then will they with faithfull and friendly hearts cleane and sticke fast vnto him To be short that Lawyer hath most clients that Physition hath most patients and that Merchant most customers whose vertuous and godly dealings haue gotten them a good report In the callings of the Church this also is true for if any preacher by the faithfull discharge of his dutie and by his godly life haue once gotten the fauour and friendship of men how gladly will men heare him how quietly will they be ruled by him in what simplicitie will they make known their griefes vnto him how careful wil they be to procure his good The Schoolemaster also that hath the name of learning to teach of discretion to rule of godlines to traine vp his schollers in the feare of God he neuer wanteth schollers but the most and best men of all will flocke vnto him Contrariwise if any of those be discredited through any euill name if the Magistrate be accompted an oppressor or a tyrant the Lawyer be reported to deale deceitfully if the Minister bee corrupted either in doctrine or life if the Schoolemaster be once knowne to be insufficient in learning vnwise in gouernment prophane and of no religion then will all men be afraide to haue any dealing with them Those things are often found true in peace and prosperitie but in aduersitie as in the time of warre in the time of sicknesse and in the time of want and pouertie they be found most true Will not all the poore comminaltie in the time of warre seeke some aide at that Magistrate who in the time of peace did good vnto them Nay rather will they not all with one consent come together to helpe and defend them euen with all their might and with life it selfe seeing that he hath vsed all good meanes to saue and â—efend their liues Contrariwise how many Kings how many Captaines how many Magistrates haue euen in their greatest neede been left and forsaken of their subiects souldiers because they haue too sharply and vnmercifully ruled them And which is more than this the subiects haue euen procured the death of their princes the souldiers haue laide violent hands vpon their captaines and the tenants haue been the first that haue sought the death of their Landlords because no pity no compassion no friendship and louing fauour hath been shewed vnto them Againe if Magistrate Minister Maister or any other man by executing the duties of loue haue wonne the hearts of the people and gotten a good name among them then in his sickenesse they wil pray for him they will visite him they will beare with him a part of his griefe Againe what can bee more comfortable to a man than this is this will glad him at the heart and this will turne his bâ—d in all his sicknesse In pouertie also he is soonest and most holpen which hath the best name and hath obtained through vertue most fauour with men For good men doe consider their owne case in him and therefore are most readie to helpe him yea euen the euill and vngodly men although they beare him no great good wil yet they are forced to helpe him partly because his godly life doth witnesse vnto their soules that he doth deserue to be holpen and partly because the Lord doth turne their hearts to fauour him The widow therefore that came to Eliah for helpe vsed this argument to perswade Eliah O man of God saith she my husband is dead and died in debt yet he feared God therefore helpe I pray thee seeing the creditors are come and immediately Eliah helped her On the other side if a man be euil reported of if he be an adulterer an Atheist an Idolater a riotous person or a man of hard dealing and if such a one be once brought into some low estate if he once fall into pouertie and neede then the hearts of men are shut vp against him no man will pitie him and all men will see and say his owne sinne is brought vpon him And thus hath the testimonie of the Prophets who did often threaten such kinde of punishments to vngodly men so that no man should say Ah my father or ah my mother but the whole citie should be glad of their departure This did the heathen people see in some part and therefore all of them did greatly desire a good name and as euery one of them did excell in strength and in courage or in wit or any kinde of knowledge so they did labour by that thing to get some credit to themselues And to conclude this point though a man haue many good things in him though a Magistrate doe feare God greatly though a Minister be excellent in many points though a Physition or Lawyer be skilful in their profession yet if they haue not a good name they can doe little good with their gifts All this doth teach vs that indeed to be true which Salomon here saith that a good name is to be chosen aboue great riches and louing fauour aboue siluer and gold Now the instructions which we may gather out of this place are chiefly two The first is that we ought not to hurt our neighbours aboue all things in their good name and therefore the Lord in his law hath ordained that he which doth such a thing should haue the same punishment which he purposed to bring vpon another Men would be loth to steale the goods of any man from him yet the name of a man is more worth than all things in the world therefore if any man by raising vp false reports doe impaire his brothers credit he doth hurt him and sinneth more grossely more grieuously than if he had taken away his lands or his liuing his corne or his cattell or any other thing that he hath And though the thing be false which he reporteth yet he sinneth neuerthelesse for after that time euen good men will be more suspicious and the wicked will not let it goe out of their mindes But if this be against a Preacher or professor of the Gospell then the sinne is the greater because God and his word becommeth dishonoured thereby The second instruction is that we must be carefull by all good meanes to get and maintaine our good name For if it be a sinne to discredit another man then much more is it a sinne to discredit our selues if we be charged to further the good name of our
bring home his children into the sheepfold of Iesus Christ. True faith maketh vs only heires of the kingdome of heauen faith cannot be attained without hearing of Gods word preached the word of it selfe cannot bee preached without a Preacher therefore Preachers are the onely meanes appointed of God to worke faith in his children by the preaching of Gods word and the secret working of the holy Ghost whereby they are made partakers of the promises Whosoeuer therefore is not content with this ordinance of God but would haue some further reuelation from heauen shall neuer be partakers of the benefites of Iesus Christ. He himselfe declareth in the parable of the rich glutron that whosoeuer would not beleeue the messengers of God which are the Preachers of the word they would not beleeue though one should rise from the dead to instruct them For in the word of God is set forth most clecrely and manifestly the true and certaine rule to liue by and the meanes whereby to attaine vnto saluation Therefore it is too too much vngodlines to desire any other meanes to bee instructed by than by the word of God which is the verie gate of heauen and the keyes thereof are giuen to the true Ministers of Gods word with such power that whatsoeuer they bind on the earth shall be bound in heauen and whatsoeuer they loose vpon earth shall be loosed in heauen So wonderfull is the mercie of God toward his children herein that they may haue assurance of saluation in this life vea so certaine may they be of it as if they had it alreadie in possession and that not by preaching of Angels but euen by our owne brethren mortall men as we are subiect to sinne and all infirmities at whose hands we may daily bee taught and with whom we may talke familiarly and at their hands through the word of God wee may haue as good assurance hereof as if the Lord should speake himselfe from heauen If God should speake we were not able to abide the hearing of his voyce but bee euen swallowed vp of feare How were the children of Israel terrified with the voyce of the Lord when he spake vnto them they fled away and stood a farre off and cried to Moses Talke thou with vs and wee will heare but let not God talke with vs least wee die What a vaine and vngodly thing were it to perswade our selues that we could beleeue if wee heard God himselfe speake or if one came from the dead to tell vs what wee should beleeue when as the very earth will quake at the voyce of God And our Sauiour Christ telleth vs plainely that if we beleeue not the true Preachers of his word wee could not beleeue though a damned soule should come from hell to preach vnto vs the reason is because the ordinance of God which is vnchangeable hath appointed our brethren to teach vs the way vnto saluation And truely it is a notable place where our Sauiour Christ doth seperate his from the reprobate Then came the Iewes round about him and saide vnto him How long doest thou make vs doubt If thou be that Christ tell vs plainely Iesus answered them I told you and ye beleeue not the workes which I doe in my Fathers name they beare witnes of mee But yee beleeue not for yee are not of my sheepe as I saide vnto you My sheepe heare my voyce and I knowe them and they follow mee And I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of mine hand Wee see then it is a great argument of reprobation when our hearts be so hard that wee cannot beleeue the Gospell of Iesus Christ for this is an infallible truth that those which are the Lords in his time he calleth and they shall abide and neuer fall away but those that are not his shall fall away although they haue been passing cunning hypocrites in outward holinesse The children of God will acknowledge this meanes and praise the wisedome of God which hath thereby quite transfourmed them and chaunged their whole man in sanctifying them by his holy spirit and giuing of them assurance of saluation which they confesse could neuer haue come to passe without the preaching of the word This authoritie is giuen to the Ministers to pronounce the terrible iudgements of God against sinne and whosoeuer hee bee that doth not repent and turne from the same shall be as sure of euerlasting damnation as if hee were already in hell Againe to the penitent whose consciences are burdened with griefe for their sinnes he may pronounce the sweete promises of the Gospell how Iesus Christ hath died for them and hath discharged them before the iudgement seate of GOD and they shall be as sure of saluation as if our Sauiour Christ should speake from heauen himselfe who is Trueth and cannot lye and say Whosoeuers sinnes yee remit they are remitted vnto them and whosoevers sinnes yee retaine they are retained This is a wonderfull thing and this shall Gods children confesse an vnspeakeable goodnesse of the Lord God in sending our brethren with such power Sith then this is so necessarie they which will not confesse this to be the ordinance and meane appointed of the Lord God to bring his children home vnto his heauenly Kingdome either neuer heard of Iesus Christ or else in miserable hypocrisie haue heard and professed the Gospell which shall be a testimonie to their consciences euen to their vtter condemnation Now we haue heard the necessitie of a Pastor and the vse wherevnto he is appointed it is requisite that we consider what dutie the Pastor oweth vnto his â—â—ocke for as the Lord when he establisheth a Kingdome will chuse a King so will hee also giue him first a Kings heart before he setteth him in his seate so when hee prepareth a spirituall father to beget soules vnto himselfe hee giueth him gifts and power to doe the same as Saint Paul testifieth writing to the Ephesians But vnto euery one of vs is giuen grace according to the measure of the gifts of Christ Wherefore he saith when hee ascendeth vp on high hee led captiuitie captiue and gaue gifts vnto men so that first the Lord giueth gifts and secondly men This must be the dutie of the Minister as the holy Ghost telleth vs to watch ouer the soules of his people to be so carefull ouer them as that hee will not suffer one through his negligence to perish but by his earnest labouring in preaching the word of God to build them vp into a stronger faith which are already begotten vnto the Lord and also to winne others to Christ and so increase the mysticall bodie of Christ so much as his diligence by the blessing of God shall be able 1. First therefore it is requisite in the Ministers office that he studie the word of God that he doe diligently reade the same and also giue himselfe
Birth in Paradise her education in Canaan her foode Mannah her habite righteousnes her Armes the Lambe her children Saintes her kinred Angels her habitation vpon Earth is the Church militant and in Heauen the Church triumphant This poore Ladie hath euer yet liued by milke which being drawne out of the two dugs of the Olde and Newe Testament is called the syncere milke of the word of God after which all her true children doe thirst as after that foode which must nourish their soules This Worde it was decreed by God the Father preached by God the Sonne inspired by God the holie Ghost and by Angels Prophets Apostles and Euangelists successiuely made knowne to the children of the Church The Church of the Iewes knew it onely for a time there he thewed his wayes vnto Iaakob his statutes and ordinances vnto Israel The Church of the Gentiles shall know it for euer he dealeth now graciously with euery Nation and the Heathen haue knowledge of his Lawes True it is indeede the Iewes haue the Bible but by reason of that curtaine drawne before their eyes they cannot see him who is the ende of the Bible there is a great diference betweene them and vs. They as Hierome saith haue the bookes wee the worde of those bookes they the Prophets wee the vnderstanding of the Prophets they are killed by the Letter we are quickened by the Spirite They haue Barrabas the murtherer deliuered to vs is deliuered CHRIST the Sonne of God Iudas solde him the Iewe bought him the true Christian is the possessor of him whom he findeth in this Word feeleth in the Sacraments and feedeth on in his heart by a liuely Faith The antiquitie necessitie dignitie and commoditie of Helie writte if it were truely thought of as it should would breede a greater loue to the reading of it desire to the knowledge of it and care to the practising of it then is now a dayes in the most of the worlde For Antiquitie it is in part as ancient as the first Adam and in whole as olde as the second in whome all the Promises contained in this booke are Yea and Amen For necessitie as needfull as the true knowledge of God whome to knowe is eternall life For dignitie so greas that it alone must be called the Law of God yea that law then which no man can shewe a better to serue God by or by which hee may better knowe his dutie to man Compare wee this our Christian lawe with those of Lycurgus Draco Solon Zaleucus Numa Pompilius Romane twelue tables themselues which Cicero preferreth aboue all the bookes of Philosophers and the difference will bee as great as the light of the Sunne to a candle the Cedar to the shrub and the little Ant to the great Elephant â—â—â—â—â— Augustine considering but one sentence of this booke writeth thus What disputations what writings of Philosophers what lawes of any Cities are to bee compared to these two Precepts vpon which as CHRIST saith depend the Law and the Prophets Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy strength and thy Neighbour as thy selfe Heere are Physiques here are Ethiques here is Logique here is the laâ—daâ—lâ— gouernement of the Common-wealth c. Againe would we knowe the commoditie of the Word of God Psalme 19. 7 c. Dauid saith the Law of the Lord is perfect conuerting the soule the Testimonie of the Lord is sure and giueth wisedome to the simple the Precept of the Lord is pure and enlighteneth the eyes The feare of the Lord is cleane and endureth for euer the iudgements of the Lorde are true and righteous altogether They are more to bee desired then golde yea then much fine golde Sweeter are they then the honie the honie combe By them also is thy seruant made circumspect in keeping of them is great reward 2. Tim. 3 Paul saith the Scriptures make wise to saluation are profitable to teach to reproue to correct instruct and to make the man of God that is Gods minister who only in the Scripture is termed a man of God perfect to euery good work And surely if men now a dayes could lay aside curiosity in searching after things not meet affection in louing and hating men too much ambition in seeking their owne glorie selfe-loue in liking their owne opinions best pertinacie in maintaining preconceited errors and in a worde preiudicate opinions of some mens gifts and a popular following of most mens conceipts and that bitter calumniation which is vsed one against another if men I say could lay aside these and onely hearken what God doth say in his Worde there would bee an ende of many Controuersies which till then will neuer be without controuersie The Prophet that hath a dreame will tell a dreame he that hath Gods word will speake Gods word Ierem. 23. If once wee reiect the word of the Lorde what wisedome is in vs Iâ—â—â— 8. 9. I had rather heare what God saith by his Prophets and Apostles then what all the Fathers and Schoolemen and Doctors and Casuists in the world can say though also I will be content to hearken vnto them when they also should hearken vnto the Lord. It is well obserued by Erasmus in his prefuce before Ireneus that that holy father did onely with the weapons of the Scriptures encounter with the whole troupe of heretickes The sung of Dauid against Goliah the sword of Goliah against the Philistines are not comparable to these weapons The word of the Lord it is the sword of the spirit wee must fight with it the light of the soule see by it the guide of our life walke by it the fire of the Sanctuary be warmed by it the water of life be purged by it the food of heauen be nourished by it the interpreter of Gods will we must know him by it the meanes of consolation be comforted by it and that mallet to knocke out the braines of Antichrist we must euer haue it in our hands If euer the Perditionâ—â—e â—â—e ouercome it must be by this meanes To the reading of this word the Fathers especially Chrysostome in many places exhorteth the people and Erasmus in his preface to the new Testament protesting his dissent from such as would not haue priuate persons to reade the Bible saith that the Sunne in the firmament is not so commoÌ„ as the Doctrine of Christ. No man euer hated this light but either he that wanted yes to behold it or feared the light to discouer his workes of darkenes O then let vs reade this and to reading adde meditation to meditation prayer to prayer humilitie to humilitie an ayming at Gods glorie and our good and to all a desire to turne Gods word into good workes This euery word of God is pure and is to be preferred before the golde of Ophir And to the ende wee might all delight in it there is set downe in the Bible all such
varietie of learning as may giue content to each seuerall Reader Histories for the Temporist Philosophie for the Naturalist Ethiques for the Moralist Mysteries for the Artist and languages for the Linguist Heere is a Flood for the great Elephant to swimme in and â— Foorde for the little lambe to walke in Would wee be acquainted with the vanitie of the worlde what better meanes haue wee then the booke of the Preacher would wee know how to liue in the worlde whence better can we haue it then from the booke of the Prouerbes and if we would powre out prayers to God Dauid in his Psalmes hath a platforme of praying which one little booke is the Epitome of the Bible Caluin calls it the Anatomie of the soule Another the prayer-booke of the Church Athanasius the definition of humane life Basil the prediction of things to come Nazianzene the sweete Companion of life Augustine the common Treasurie of all good things Ambrose the Medicine of Mans salutation Chrysostome a Salue against euery sore Gregorie that Stone which killed Goliah And Bernard saith that whosoeuer faithfully and deuoutly doth sing the Psalmes in a sort is in association with the Angels without which deuotion what Quirister soeuer shall sing them in the Church I may say vnto him as Augustine once saide to the singing men of his time Plus placet Deo mugitus Boum latratus Canum grunnitus porcorum hinnitus Equorum quà m cantus Clericorum luxuriantium The bellowing of oxen the barking of dogs the gâ—unting of swine and the â—eying of horses doe more please God then the singing of luxurious Quiristers Now though euery Psalme be of speciall Obseruation yet this one is especially remarkeable It was penned by King Dauid that sweete singer of Israel it hath in euery verse a commendation of the word of God it is artificially written euery eight verses beginning in the Hebrue tongue with one Letter of the Hebrue Alphabet and the longest Meditation that euer Dauid had either concerning Gods word or workes it seemeth hee had it when he penned this Psalme which the Iewes vsed as a Catechisme for their children To the ende this Psalme might bee vnderstood of all it hath beene expounded by many worthie men especially by that worthie man of God M. Richard Greenham memorable in our Church It is pittie that all his meditations on this Psalme come not yet to light but that in former editions about fortie verses were left vnexpounded Now that godly man who hath the sale of his workes was very desirous that there might bee an Exposition vpon euery verse and to that purpose hath employed mee And I finding the foure first verses expounded by a worthie Elisha vpon whom the spirite of this Eliah doth rest was bolde to set downe the same as I found it the rest I haue finished according to the grace giuen vnto mee and thus offer them to the Church of God I remember that an ancient Father saith Iudicem aditurus patrâ—num quaere Must you appeare before the Iudge seeke a Patron I am now to appeare before as many Iudges as Readers I desire a Patron and I finde none fitter then your Honor who hauing for manie yeares post beene a bountifull Patron to my labours in the Church will I doubt not vouchsafe to become a Patron of these labours for the Church If euer wee must looke for a blessing from Counsellors it is then when they consult with the Lord and are not ashamed of the Gospell of Christ. Among manie such Honorable Senators in our Kingdome we haue good cause to number your Honor. What Sabbath is there which you passe ouer without the morning and euening sacrifice what Minister is there who preacheth before you whome you sende away without a blessing what moneth is there in which you once are not a CommunicaÌ„t at the Eucharist what day is there that passeth ouer your head in which you vse not both prayer and meditation You were once gracious in the eyes of that Queene then whome the Church neuer had a more nourcing mother you are nowe gracious in the eyes of that King then whom the Church will neuer haue a more nourcing Father in this honorable Parish wherein you liue what good you do by your owne example in frequenting Gods house your liberalitie bountie in maintaining Gods Saints your care that your familie may be the Church of God I had rather be silent then say little Your old age is a crowne of glorie being thus found in the generation of the righteous The consideration of your honorable respect to pietie and godlines hath made me a long time to honour you in mine heart and the consideration of your fauour to mee a poore preacher emboldeneth mee to publish these my labours vnder your Honorable name If it please you to allow that your name which I am perswaded is written in the booke of life may remaine in this liuing and worthie booke I haue that which I desire by this Dedication Thus crauing pardon I humbly take my leaue beseeching the Lord to continue you long a trustie Counsellor to our most gracious King your Honourable Ladie the Ladie Margaret a precious Iewell vpon your right hand and your hopefull and happie Children as Oliue plants rounde about your Table London From Salisburie Rents at S. Martins in the fieldes Nouember the first 1611. At your Honors seruice Robert Hill WHOSOEVER IS DESIROVS TO LEARNE AND REMEMber the Word of God that he might liue after it let him consider of that which is written in the 119. Psalme ALEPH. THE FIRST PORTION ¶ Verse I. Blessed are those that are vpright in their way and walke in the Lawes of the Lord. THat which all men seeke for and few finde the same is set out in the word of God namely felicitie and true happines And because God would haue all men to know wherein their blessed estate doth consist therefore Christ begins his first Sermon with it Math. 5. Dauid his first Psalme with it Psal. 1. And the Prophet in this place his first verse with it describing therein a blessed man A description opposite to all that vaine felicitie which euer vaine Philosophers deuised out of their deepe speculations or prophane men frame out of their corrupt affections not consisting in pleasures riches honors greatnes in ciuill honestie formall hypocrisie or the whole possibilitie of nature but in the sinceritie of the heart and continuall walking in the waies of God Salomon saw this and therefore after he had sought happines in all things of this life he willeth vs to heare the end of all namely to feare God and keepe his commandements for thus saith hee this is the whole man If this saith one be the whole man then without this man is no man no though hee wallowe in wealth swimme in pleasures and be carried alofte vpon the wings of Honor For first all these though they were all in the possession of some
possessions neuer so ample and large and their substance neuer so plentifull and aboundant yet they could haue no more comfort in ante or all these things then Belshazzar that impious King had who for all his valiant Captaines and Souldiers for all his great cheare and plentie of wine for all his iollitie and triumphing ouer Gods people for all his merry companions that he had about him and all the meanes that he had to comfort him yet was hee in such horrour when hee saw on the wall the Hand-writing against him that his countenance was chaunged and his thoughts troubled him and the ioynts of his Loynes were loosed and his knees smote one against an other This and much more lamentable then can possibly be expressed is the case of all vnregenerate men And how great then must the excellencie of Grace needs bee which freeth a man from this wofull estate and condition Yet this is not all but as it freeth men from this miserie So 2. Secondly it bringeth men to the enioyment of all good things and that first in this life it procureth them the benefites following Namely 1. First a good estimation So that it may be well said that the righteous is more excellent then his Neighbour and that of all other they are the most glorious people that haue the spirit of Grace and of glorie dwelling in their hearts For they are precious in Gods sight as beeing his chiefe Treasure precious in the eyes of his people precious in the account of the Angels yea reuerent in the sight of the very wicked who esteeme them to be honest men dare trust them before any other many times with their goods with their children and their portions yea and with their soules also For when they are in any extremitie lying vpon their death-beds or the like oh then they crie out Send for such a Preacher send for this or that good man or woman now their praiers and their speeches might doe me good which heretofore I haue reiected or lightly esteemed and then none is to bee compared to them none to be sought vnto in respect of them And when they labour to disgrace and vilifie them by terming them Dissemblers and Hypocrites euē then against their wils they highlie commend them for it is in effect as if they should say These men pretend they haue manie vertues in them but I would not haue men thinke that they are so good and godly as they seeme to bee If they bee then they must needs be an excellent people indeed for there is none that hath any ciuilitie in him but hee will acknowledge that it is a good thing to heare and reade and conferre and to spende much time in prayer as Gods seruants doe but they crie out that they doe not these things well nor with a good heart Now if Christians consciences doe beare them witnesse that they doe performe these duties in vprightnesse then they haue the testimonie of vngodlie men themselues on their sides and till they can disproue the soundnesse of their hearts they must whether they will or not iustifie their behauiour Thus we see how godlinesse winneth a good estimation Now secondly it doth also bring safetie with it it setteth men out of gun-shot so that neither the Diuell nor all the powers of hell can annoy or hurt them nor any or all of the diuels instruments in the world preuaile against them for their ouerthrow for the Lorde is euermore a shield and buckler vnto them so that they must strike through him before they can come at them Hee will couer them vnder his wings and they shall bee safe vnder his feathers Psame 91. 4. Thirdly the vertue and power of grace is such that it maketh Gods children to reioyce euen in affliction as was verified in Dauid who when hee had many malicious aduersaries against him and many troubles beset him round about yet hee had more ioy of heart then they had when their wheat their wine did abound And so it is with all Gods setuants as their sufferings are manie so are they refreshed with manifold consolations And when outward matters of reioycing are furthest remooued from them then are they driuen neerer vnto God the fountaine of all true comfort and by that meanes their hearts are exceedingly reuiued And if they bee so much cheered in the times of their greatest aduersitie how much more ioyfull are they in the dayes of their prosperitie when hee maketh them to rest in greene pastures and leadeth them by the still waters preparing for them a Table in the sight of their aduersaries annoynting their heads with oyle and causing their cups to runne-ouer as the Psalmist speaketh And they withall haue a principall care to entertaine Gods blessings with thankfulnesse and to serue him with a good and thankfull heart in the vse and enioyments thereof Now if their estate be so blessed in this life what shall their happinesse be when they depart out of this life to haue the fruition of those ioyes which are prepared for the Saintes in the kingdome of glorie where all teares shall be wiped away from their eyes and they being altogether freed from sinne and sorrow shall receiue an immortall Crowne of blessednesse with the Saints and Angels in Gods owne presence where is fulnesse of ioy and at whose right hand are pleasures for euermore where there shall be no parting of company nor possibilitie of any vnkindnes nor tediousnes in conuersing together Much more might bee spoken of the excellencie of this estate and yet when all hath beene saide that can bee it is nothing in comparison of that which the thing is in itselfe and wee shall find it to bee when we shall lay downe this bodie of corruption and be clothed vpon with perfect glorie But yet that the dignitie thereof may somewhat more clearely be seene into let vs consider a little further of the 1. Price thereof 2. Rarenes and thereof 3. Continuance thereof 1. First concerning the price that was laide downe for the purchasing of it it was the greatest that euer was giuen for anie thing For there goeth more to the buying of a Christian then to the making of the worlde For in the Creation GOD did but say the Word and all things were presently formed according to their seuerall kindes but in the worke of Redemption God was not onely to say but to pay also and that full deerely euen the bloud of his onely Sonne which was of an infinite value And therefore if things are to be esteemed according to that which Wise-men will giue for them surely the estate of Christianitie must needs be worthie high estimation sith the wise GOD prouided it for his children at such an inestimable reckoning 2. Further in respect of the rarenesse thereof it is to be accompted very admirable If things that are very deare were also very common that would diminish some
matter I hope you cannot charge me to be either Whore or Theefe But though man cannot charge you which al cannot say is that a sufficient discharge for you Nay you must looke vnto it that God find not matter sufficient to conuict you either of those particulars or of worse and viler offences And let none reply that it is sufficient that we frequent Sermons partake of the Sacrament and come to prayer in publike and vse prayer in the family and performe other duties that Christian men and women should doe and no more is required at our hands Yes God doth require more then this hee calleth for the heart in all these though a man be present at neuer so many Sermons yet if his minde run after his pleasures or after his couetousnes so that when his body trauels one way his affections trauell another way all his hearing is nothing worth And so in praier though there be neuer so many excellent words apt termes and goodly sentences yet if they come from the head and not from the heart from wit and memory and not from the inward feeling of the soule they cannot be accepted God professeth indeed that he wil be found of those that seek him but then they must seek him with their whole heart that is truly and feruently they must not come with a part of their heart for then they bring no part in Gods account but with all their heart for he that giueth him not al giueth nothing at all â—o for the workes of our calling if we do not labour therein as Gods seruants we can expect no wages we may haue coÌ„mendation from men but we shall haue â— check and rebuke from the Lord mens tongues may magnifie vs but Gods hand will confound vs. Therefore let vs when we enter vpon any good way endeuour with an vpright and true heart to goe forward in the same otherwise it had beene better neuer to haue entred hereinto Now that wee may make sure worke in this regard let vs trye our sinceritie by the good effects that doe euer accompany the same 1 One note therefore of a sound heart which wee should take for our tryall is to bee vniuersall in our desires and in our practise that wee haue respect to euery commandement of God to the first table as well as to the second and to the second as well as to the first that we bee righteous towards men as well as religious towards God that wee looke to our hearts as well as to our actions and to our actions as well as to our hearts Contrary to this rule is the dealing of those that will giue dispensations vnto themselues for many things so that they can make a shewe of some thing What if we be not so strict for the Sabbath thinke they yet wee are no swearers nor blasphemers what if we take a little libertie for vaine sports and idle discourses these are but trifles wee will not bee adulterers nor filthie speakers c. This is a shrewd signe of an heartfull fraught with guile and deceit the propertie of a good conscience is to bee willing and desirous in all things to walke honestly If one bee neuer so strict for the Sabbath if hee will helpe himselfe by a lye now and then for his commoditie or for his credit sake and if a man be neuer so rigorous and seuere for matters of iustice and yet will steale time from the Lord vpon his day and spend the same in his owne businesses and affaires whether secretly or openly and so for any other thing if we make bold to borrow a little law of God this is an argument of a false and dissembling heart and therefore this must bee taken heede of as being very dangerous A second marke is to haue a continuall increase in godlines neither to waxe worse nor to stand at a stay but still to striue to grow better and better as the Apostle Paul testifieth that he himselfe did I forget that which is behind and endeuour my selfe to that which is before and follow hard toward the marke to the prize of the high calling of God in Christ Iesus And hauing shewed what he did himselfe he annexeth an exhortation also for vs Let vs therefore as many as are perfect that is sincere and voide of grosse hypocrisie be thus minded He was not as a vaine foolish man who running in a race will be euer anon looking back how much ground he hath rid but his eye was vpon the marke considering how much he had yet to runne how farre off hee was from perfection and the same minde should bee in vs and will be in as many of vs as are indued with the same spirit that Paul was We must euery day labour to abound more and more in all wisedome and in all goodnesse If wee prayed once a day in priuate and that somewhat coldly at the first wee must afterward pray twise or thrise or oftner in a day as occasion is offered and that more feruently and feelingly then we did in the beginning If we did reade and meditate more seldome and with greater weakenesse and distraction at our first entrance into profession in our proceeding wee must vse those exercises more frequently and performe them more seriously and cheerfully and the like may be sayd for all other duties Thus if we can labour to doe and when we slip and so are stayed now and then in our race yet if we recouer our selues with speede and set sureâ— and looke better to our steps and make more haste in our way then we did before wee must not be discouraged though we finde not so good a progresse as were to bee wished for God will accept of our endeuour and his spirite will beare vs witnesse that wee haue a true heart Notwithstanding we come farre short of that wee should and other of Gods Saints doe attaine vnto But on the contrary if wee stand at a stay or start aside like a broken bowe and so turne backe againe vnto follie it is much to be suspected that we neuer had any soundnesse in vs. A third token of sinceritie is constantly and carefully to vse all the good meanes of attaining to goodnesse and to eschewall the inducements that may allure vnto euill Doth any one hate swearing then let him shewe it by auoyding the company of blasphemers Doth any one loth impuritie and filthines then let him testifie it by separating himselfe from all wanton and lasciuious companie and from all suspected persons and places If one pretend that heâ— hateth these and the like euils and yet will aduenture vpon the baite it is sure that such a one wanteth that truth of heart which should bee in him and is in all so farre as they are sound within So for the contrarie Doth any one desire that grace and religion may flourish in his heart and
be deepelier humbled and â—raue more earnestly the pardon of that and other sins For as the beggar is alwaies mending and peecing his garment where he findes a breach so the penitent beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want Againe oft times this triall serues to quicken and reuiue the hidden graces of the heart that men may be thankfull for them and feele an increase of them in the heart The good husbaÌ„d man cuts the braunches of the Vine not that he hath a purpose to destroy theÌ„ but to make them beare more fruit In the Canticles wheÌ„ Christ left his spouse then she riseth out of her bed she opens the dore her hands drop myrrhe on the barre of the doore then further she seekes and cals for him and praiseth him more then euer before Dauid testifieth the like of himselfe In my prosperitie I said I shall neuer be mooued c. but thou didst hide thy face I was troubled TheÌ„ cried I to thee O Lord prayed to my Lord. Lastly men that liue in the Church being for a time left of God become so impeniteÌ„t as that they must be giuen vp to Satan yet for no other cause but that the flesh may be killed and the spirit made aliue in the day of the Lord. The third end is the preuenting of sin to come This appeareth in Paul Least saith he I should be exalted out of measure through the aboundance of reuelations there was giuen vnto me a pricke in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure In the former times when the Lord among many other had set out Craâ—â—er for the maintenance of his blessed truth against his Gods enemies he left him for a while to fall from his religion to make a dangerous recantation but so as therby he preuented many sins and prepared him to a glorious martyrdome As some of his owne words may testifie which he spake a little before his ende And now saith he I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life that is the setting abroad of a writing contrary to the truth which now here I renounce as things written with my hand contrary to the truth which I thought in my heart that for feare of death to saue my life c. And for as much as my hand offended writing contrary to my heart my hand shall be first punished therfore for may I come to the fire it shall be first burned Answerably wheÌ„ he was at the fire first he burnt his right hand which subscribed his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued his eyes lift vp to heauen often he repeated his vnworthie right hand Thus death which he most feared he most desired that he might take reuenge of himselfe for his sinne The vse that all good Christian hearts are to make of these desertions is manifold First if they haue outward rest and walke in the feare of God and be filled with the ioy of the holy Ghost let them not be high minded but feare least a forsaking follow Secondly if in any temptation they iudge themselues forsaken let them coÌ„sider this wonderfull worke of spirituall desertions which God exerciseth vpon his owne childreÌ„ very vsually then it may please the Lord they shal find it to be restoratiue against many a quame and swound of spirit conscience into which otherwise they would certainly fall Thirdly seeing God for their triall doth often withdraw himselfe from them let them again draw neere to God presse vnto him euen as a man that shiuers of an ague is always creeping to the fire If it be demanded how a man should come neere G O D the answer is by the vse of his word and praier For by his word he speakes to thee by prayer thou speakest to him Lastly seeing by desertions God will take experience of his seruants let euery man triâ— and search his waies and euer bâ— turning his feete to the waies of Gods commâ—ndements let him indeuour to keepe a good conscience before God and before all men that so he may with Dauid say Iudge me O Lord for I haue walked in mine innocencie my trust hath beene alwaies in the Lord I shall not sâ—ide prooue me O Lord and trie me examine my raines and my heart Vers. 9. Wherewithall shall a young man redresse his waies in taking heede thereto according to thy word FIrst of all be perswaded that the word of God is that onely rule whereby the whole life of euerie man and that in euerie thing must be ordered euen the life of a young man who hath most reasons for himselfe why hee should bee excused as he is most disordered Vers. 10. With mine whole heart haue I sought thee let mee not wander from thy commaundements THen vpon this perswasion giue your selfe vnfainedly to the reading and heating of God his word as the meanes whereby God hath appointed to teach you and pray to God in the carefull vse of those meanes for his holy spirit that thereby you might come to the true vnderstanding of his word Vers. 11. I haue hid thy promise in mine heart that I might not sinne against thee THat which you haue thus learned let it not onely swimme aloft in your braine but let it be deeply setled and grauen in your heart as a treasure labouring to frame all your affections according to it otherwise if thou knowe neâ—er so much it will notkeepe you from sinning against God Vers. 12. Blessed art thou O Lord teach me thy statutes YOu thus profiting giue thankes to God alwaies for that which you haue learned be it neuer so little it is more than many in the world doe know yet content not yourselfe with it as though you had sufficient but pray vnto him to be further inlightned because it is lesse than many other doe and yourselfe ought to know Vers. 13. With my lips haue I declared all the iudgements of thy mouth BVt aboue all be careful to talke of that to others which you do daily learne yourselfe and out of the abundance of your heart speake of good things vnto men Vers. 14. I haue had as great delight in the way of thy testimonies as in all riches THat you may doe all these things labour to haue a ioy in the word and in all the exercises of it more than in any worldly thing and to be occupied in these things with greatest delight for in what soeuer we take greatest delight that will stick fastest in vs. Vers. 15. I will meditate in thy precepts and consider thy waies LAst of all meditate and consider of that with yourselfe which you haue learned and muse vpon it alone not contenting yourselfe with the generall rules but labouring in
not Here then is a mirrour of Gods children the worldly minded men would alwayes keepe one tenour and neuer bee moued but the children of God doe thus change they cannot finde this wisedome and comfort at the first but then when they are brought lowe Many when they heare a promise thinke to haue it by and by but they maâ—ke not that a promise and the fruition of it is not all at once for the lawe will make them fit before they enioy it This causeth many to fall from the promises which seemed to beleeue because they haue not helpe at the first but the children of God melte and cleaue to the dust and yet trust in God and waite on him and then feele comfortâ— others in the beginning of trouble pray and waite a little but if helpe come not quickly then cast they all away But the child of God hath a patient spirit and therefore feeleth comfort when the hasty minded man wanteth not his woe He marketh the deliuerance of others and hopeth for the same and so waiteth still on God Hee was as good as dead and saw no helpe but the word The nature of man is readie to trust in meanes so long as hee hath them therefore God pulleth all meanes from vs that we may onely trust in him Let vs thinke that God hath deliuered others and therefore hee will deliuer vs. ¶ Vers. 26. I haue declared my wayes c. VEers 59. He considereth his wayes that is his inward imperfections outward aberrations from the straite and stâ—eight wayes of God and here he is not ashamed to declare them that is to acknowledge and confesse that all this came vpon him because hee was forgetfull to doâ— Gods will My soule claue vnto the dusâ— because I claue not to thee I haue declared my wayes of wickednes teach thou me the wayes of rigtâ—eousnesse I haue declared my wayes Our wayes are our sinnes or rather that course which we followe in sinning wee ought with the Prophet to declare them that is wee must deale with our sinnes as the iudge dealeth with malefactors 1 Apprehende 2 Aâ—raâ—gâ—â— 3 Condemne our selues as guiltie before God For he that hideth his 〈◊〉 shâ—k not prâ—â—pâ—r Proâ— 28. 13. See what declarations or rather declamations the Saints mâ—â—e against themselues 2. Sam. 12. Psal. 32. 51. Neh. 9. 33. 34 35. Daâ— 9 5 6. 7 8. 9 10. It were good for vs in our life time to keepe a register of all our sinnes to recount them often before God that hauing from him our estâ—ere â—ere wee may not hereafter bee called to an account Men carefully looke how they stand in the world but are carelesse to see how they stand before God and therefore may iustly haue the statutes of bancke-rupts sued against them And thou heardest me This is the benefit that commeth vnto vs vpon the vnfained confession of our sinnes He that confesseth and forsaketh them shall finâ—e mercie Prou. 28. 13. Vncouer thou God will couer declare thou God will heare In the seate of Iustice vpon earth we say open confession open confusion here it is farre otherwise 1. Ioh. 1. 9. And thou heardest me God heareth our prayers two wayes first in mercie when he granteth the requests of such as call vpon him in the feare of his name Secondly hee heares mens prayers in his wrath Thus he gaue the Israelites quayles at their desire Psal. 78. 29. 30. 31. and Hos. 13 10. 11. Thus men often times curse themselues and others yea their children caâ—tell and accordingly they haue their wish Dauid was not euer heard at the first neither are we ouer heard at the first It pleaseth God to deale with vs as with the woman of Canaan Matth. 15. 24. 1. To proue vs by delay 2. To exercise our faith 3. That we may acknowledge from whom we haue receiued that which we praied for 4. That wee might more esteeme of the graces giuen by importunitie 5. To whet on our desires after such things as we pray for and 6 that others may learne that he that beleeueth will not make hast Isay 28. 16 Nay it pleaseth God ofteÌ„times not to heare vs at all 1 Because we theÌ„ know not to aske as we ought Matth. 20. 22. 2. Because wee aske amisse Iames 4. 3. 3. Because they are not good for vs 2. Cor. 12. 7. But because the Prophet saith thou heardest me after what maÌ„ner doth God heare the prayers of his seruaÌ„ts Answer 1. By graunting the thing which was asked according to his wil. 2 By denying the thing desired by giuing something proportionable vnto it We aske temporall he giues spirituall blessings we aske deliuerance he giues patience The Cup was not remoued at Christs prayer his manhood was inabled to beare Gods wrath The pricke in the flesh was not taken from Paul but he heard this voyce My Grace is sufficient for thee Teach me thy statutes This often repetition of this one thing in this Psalme argueth 1 The necessitie of this knowledge 2 The desire he had to obtaine it 3 That such repetitions are not then friuolous when they proceed from a sound heart a zealous affection and a consideration of the necessitie of the thing prayed for 4 That such as haue most light haue little in respect of that they should haue 5. As couetous men thinke they haue neuer gold enough so christian men should thinke they haue neuer knowledge enough ¶ Vers. 27. Make me to vnderstand the way of thy precepts and I will meditate in thy wonderous workes HE goeth on in his former petition and considering that euerie man is a beast in his owne vnderstanding like the owle that cannot beholde the sunne and the Mole that wanteth sight hee desireth that God would partly by his spirit partly by his ministers partly by afflictions partly by studie and labor make him to haue a right and sounde vnderstanding not onely of his statutes but of the wâ—y of his statutes that is after what sort and order he may liue and direct his life according to those things which God hath commaunded him in his Lawe Learne heere first how hard a thing it is for man ouerweening himselfe in his owne wisedome to knowe Gods will till God make vs to knowe wee are fooles and slowe of heart to belieue all that is written in the Worde till CHRIST open our eyes Luke 24. wee say with Nâ—câ—demus how can these things be Iohn 3. Secondly it is not enough to vnderstand the Word but to knowe the waye to walke in it that by it wee may be directed what to doe when where and how wee ought to performe euery action And I will meditate or as some reade speake of it as if he should say if thou teach me I by thy grace shall teach others and surely to what ende doth God giue knowledge but that wee should be carefull to edifie others by it Wee may not desire this knowledge onely to know
is it to giue vs his truth to enrich vs with his Gospell and to blesse vs with such abundance of temporall things Oh that this were knowne of vs oh that euery man would say Oh Lord what am I that thou shouldest shewe mee such mercie to giue mee the enioying of thy word and Gospell more than any other and giuing it to mee makest me to vnderstand it aboue many oh what am I that thou shouldest offer to mee this goodnesse I was borne and conceaued in sinne I haue multiplied and enlarged my corruptions both before since my calling my vnthankfulnes is great my vnworthines therefore greater and yet thou hast not ceased to preferre me in mercies before many If we consider the fearefull iudgements of God in consuming all hypocrites who will not say that many haue beene called and few chosen When we shall see I say in the day of the Lord his seuere iudgements to tread downe these hypocrites and cause them to goe from his presence to hell oh how wil we esteeme that we are in Christ and say Oh how loue I thy law For I see thy iudgements are equall and thou dealest not with me in iustice but in mercie not in anger but in loue not in wrath but in pittie therfore they couenant is sweete because I haue deserued thy iudgements and thou hast spared me Vers. 120. My flesh trembleth for feare of thee and I am afraide of thy iudgements HEre may seeme at the first to be some contrarietie betweene feare and loue sith loue causeth not but casteth out feare For he had saide in the verse going before that hee loued the testimonies of the Lord and here he saith that his flesh trembled for feare Wherefore at the first sight here is some shew of contrariety but indeed there is none For he saith My flesh trembleth c. whereby he sheweth that as he loued the law of God in his inward man and with his part regenerate so it is the outward and olde man and the part vnrenued which is full of corruption that did feare So that as hee had Gods spirit to renue his minde hee had this witnesse in him that he did loue the promises of God but because his flesh rebelleth against the Spirit and hee found many corruptions of nature remaining in him and threatning him that after hee was like to fall againe if the Lord yea but a little should leaue him he saith I am afraid least for my vnthankfulnes and vnworthie refusing of thy mercie thou shouldest leaue me to my selfe and so shouldest make a way to thy iudgements Thus there is an harmonie in the Prophet for because as the flesh hath a trembling feare so the spirit reioyceth Thus as wee haue often heard Gods children finde to their comfort in themselues faith in Gods promises and a delight in his word sometime they are grieued for the absence of this sweetnes of faith in the same For as the presence of Gods spirit bringeth ioy so the absence thereof feare as faith breedeth a loue of Gods promises so infidelitie maketh vs afraid of his iudgements Although Noah had great cause to loue the promises of God for his wonderfull deliuerance so he had great cause to feare himselfe that he might haue fallen afterward Lot also hauing good cause to beleeue and embrace the couenant of God for his safegard had iust occasion also to haue suspected himselfe that he was subiect to falling It is said Prou. 28. 14. Blessed is the man that feareth alwaies but hee that hardeneth his heart shall fall into euill For where feare is not there is securitie securitie breedeth hardnesse of heart and hardnes of heart bringeth Gods wrath Wherfore the Apostle writing to the Philippians shewing that God worketh in vs both the will and the deede of doing good least hereby they should draw to themselues security addeth that they must fill the course of their saluation in feare and trembling For if wee doe only well by Gods grace working in vs wee are much to feare the absence of it Wherefore wee see how the man of God did iustly feare his part vnregenerate This feare of Gods children differeth much from the feare of the wicked for it bringeth vs to the Lord and driueth vs not from the Lord it helpeth and hindreth not our prayers it hurteth not but furthereth our duties For it maketh vs to feare least wee should lose Gods grace it causeth vs to waite more and more to haue it and hauing it moueth vs by prayer to continue it When Noah had Gods fauour he feared and being warned of God as Heb 11. 7. of the things which were as yet not seene moued with reuerence prepared the Arke c So Habacuk hearing of the iudgement of God which should fall vpon the faithfull by the Chaldeans saith Hâ—b 3. 16. My bellie trembled my lips shooke at the voyce rottennes entred into my bones and I trembled in my selfe Paul said he preached with feare and trembling Thus wee see how the good Saints of God did feare because they knewe that if the Lord should enter into iudgement with vs no flesh should be saued and that there was nothing in them but of mercie and therefore they acknowledge their weaknes vnworthinesse and wretchednesse Wee see also that Gods children haue diuers affects according to their diuers estates and though sometimes they are quickened through faith other times they are most ready to sinne if they doe not sinne No maruell then though the children of God feare when they see that God restraineth their will the greater their feelings are yet are they mixed with a reuerent feare of Gods maiestie and sight of their own corruptioÌ„s least they should not abide his glorie and least they should not continue in their good things We see moreouer that this feare humbled Noah that the Prophets Apostles spake in feare which the Lord gaue vnto them either to prepare them to some grace which they should receiue or else more zealously to keepe some grace which already they haue receiued And where it might be obiected that loue casteth out feare wee must vnderstand of that seruile and excessiue feare which driueth vs away from God And seeing though wee feele Gods loue by faith wee will feare then much more had we neede so to doe when by infidelitie wee feele not this loue So wee must haue both feare to prepare vs to grace and wee must haue loue to continue vs in this grace And surely onely they with whom this thing hath been familiar doe knowe how loue and feare doe dwell together For as blessed experiencâ— hath taught some that by this feare they haue attained to speciall graces and continued in them by the same so also by wofull experience some haue found that for want â—f this they either haue not tâ—sted of the grace of God or else not continued in the same PORTION 15. AYN. Vers. 1â—1 I haue executed iudgement and iustice
are to beware of this and so much the rather because the Lord hath plagued them that in outward shewe haue borne a great countenance of religion whose liues priuily were filthie whose cases and vizards when the Lord hath taken from them and hath reuealed their corruptions they haue appeared hypocrites The second obseruation is that we looke to the priuie corruptions of nature lurking in our hearts which containe such a bottomlesse pit of corruption that it is the special grace of Gods spirit to gage them to the depth Wee must therefore learne to search our hearts for it is the fearefull iudgement of God when we make no conscience of sinne secretly to haue our sin breake forth publikely As when we haue no care to pilfer secretly we shall be brought to steale openly by the secret wrath of God whereby also secret lusts malice hatred nourished in the heart and affections are permitted to breake out in time euen into our outward actions This is a plague to them who rather would seeme to be than in truth desire to be godly Couetous men haue this propertie that they rather would be rich than be accounted rich such ought our affections to be that we should indeede rather be godly than desire to bee so accounted of Let vs labour to doe well secretly howsoeuer for a while it be hidden from the world that God which seeth our doing in secret will reward it openly and in his good time will giue vs grace to doe well publikely But peraduenture the wicked will say what ground what intent what cause haue you to labour so much about the disclosing of the secret corruptions of our heart But yet alas they are ignorant of this that because they know not the secret corruptions they fall the more violently to grosse sinnes and euery man shall trie this to be true in himselfe that he that maketh conscience of his thoughts will vndoubtedly make conscience of his words and deedes and he that maketh no conscience of his thoughts he may come to make no conscience of his words and deedes Besides he that beginneth to reforme his heart hath this promise in the word that he shall not be confounded as Psal. 119. 6. Then shall I not bee confounded when I haue respect to all thy commandements And Port. 10. 8. Let my heart be vpright in thy statutes that I be not ashamed Wherefore if wee will bee truly zealous wee may adde another rule that we haue none other end of our zeale than how wee may glorifie our God whether it be in prosperitie or aduersitie This then is the third rule that we keep a right course tenour of zeale in both estates We must especially look to that wherunto we are most ready that is whether we be more zealous in prosperitie and fall away in aduersitie or whether we are more feruent in affliction and ouerwhelmed in abundance whether by the one wee are not puft vp with securitie and secret pride or whether with the other we be not too farre humbled and abased For many in time of peace are religious who seeing persecution to followe the Gospell slide backe and flie from it Iobs wife whiles her husband was in prosperitie could worship God and shew her selfe in outward things as zealous as Iob himselfe but when affliction came she was readie to curse God We know in prosperous times many were very forward in religion who in time of trouble shrinked from the truth some so long as they may haue credit by giuing countenance to the Gospell goe farre but when discredit comes they will leaue all But the Prophet saith I am small and despised yet doe I not forget thy word O ther'on the contrarie part so long as God exerciseth them with any crosse are zealous professors who being set aloft and comming once aboue begin to be secure We see many in time â—f their misery to be much humbled and whilest they want liuings and preferments we see both preachers and people very godly who when they haue gotten them some liuing obtained that which they sought for haue their zeale choked Do not many pray for the continuance of the peace of the Gospell that they themselues might continue in peace and prosperitie Doe not many mourne in the aduersitie of the Gospell because they mourne for their owne aduersitie Oh great corruption of our hearts Oh bottomles pit of hypocrisie If wee were ashamed that wee are no more grounded on the word and that we can be no more holy and vpright in our hearts surely the Lord would so gouerne vs that hee would not suffer either prosperitie to quench and carrie away our zeale to bee buried in the graue of securitie or aduersitie too much to dismay and discourage vs. This is then our triall herein if when we are in greatest prosperitie we can mourne with them that mourne in the Lord and when wee are in greatest aduersitie if wee can reioyce with them that reioyce in Christ. This is a sure token wee loue not the Gospell nor fauour the word because wee haue a loue to prosperitie neither are zealous to see the word conremned because we haue an hatred of aduersitie Daniel concerning outward things was an happie man as being neere to the Crowne and yet when he saw the God of Israel his glorie to bee defaced and an abominable Idoll to be erected hee could content himselfe with nothing so much as with weeping fasting and prayer And Paul being in bonds for the testimonie of Iesus Christ and concerning his outward man in a miserable case reioyced greatly and as it were reuiued when hee heard that the Gospell prospered and howsoeuer hee was in bands hee neuer felt them grieuous vnto him for the ioy which he had that the Gospell was at libertie If this zeale were in vs that the word of God were so exact pure and holy in our eyes that when wee are most aloft wee could be sorrowfull if the word of God hath a fall and when wee were in our greatest downefull yet we could bee glad that the word of God were set aloft then surely we would labour to sanctifie the creatures of God which we vse with the word and by prayer and at the least giue the tenth part of the day to the worship of the Lord. But if wee cannot bestow on him the tithe it is a token that wee labour more for the bodie than for the soule And if our soules bee farre more pretious than our bodies and it is an harder thing to prouide well for the soule than for the body we must deuide our times the better that daily wee may bestow some part of our time in the word and prayer if wee would truly espie our thriuings and proceedings in our seuerall callings and take a diligent view of our selues in our vocations we should vndoubtedly see the plentifull blessing of God when in truth wee vse the word and prayer and his
by lying in some grosse sinne Here is then a touch stone for them that can say I trust I feare God if I feared not God how should I hope to prosper or how should I liue for if their feare be tried by the word and their feare of the word be tried by particular sins they will soone bewray themselues Againe many there be who will say they feare God whilest sicknesse pouertie or some crosse lieth vpon them but when affliction is past ouer and prosperitie commeth let the Lord strike vpon their hearts neuer so hardly and they will not feare Wherefore the Prophet Esay saith chap. 28. 15. Because ye haue said we haue made a couenant with death and with hell we are at agreement though a scourge runne ouer vs and passe thorow it shall not come at vs. And 18. The couenant with death shall be disanulled and your agreement with hell shall not stand when a scourge shall runne ouer you and passe thorow then shall you be troden vnder by it And though sometimes we feare with Pharaoh the present tokens of Gods wrath as the thunder the lightning the earthquake and such like yet we make them scarsely as the wonders that last nine daâ—es neither feare we the word of God In stead of all the plagues whereof we reade in the old Testament as of the opening of the earth of the ouerflowing with waters of fire comming down from heauen we heare but one named in the new Testament namely that they that doe such things for which those plagues did come shall not enter into the kingdome of heauen which one doth so terrifie Gods children that they had leauer beare all the afflictions of Iob and all the plagues of Egypt than that one for all those are but forerunners of this one iudgement and this is the full heape of all other threatnings In that he saith my heart standeth in awe he sheweth his feare was not couertly as in the vngodly For at one time or other the Lord may shake the vilest villaine in the world with feare of his iudgements and sometimes to feele terrour but this kinde of feare soone vanisheth away and sinketh not into the heart how much soeuer it be striken into the head For we see whilest God lyeth â—ore vpon vs by some terrible iudgement of thunder lightnings or earthquakes how euery prophane man can be content to pray and for the time will be very godly and religious so long as the plague lasteth but when that is once ouer their feare is also ouer The most desperate feare but it sitteth not it dwelleth not long vpon their hearts but as a flash of Lightning suddenly striketh the face and suddenly is gone So a flashing sight of Gods Maiestie striketh their hearts and suddenly is departed Wee must not then haue an ouer-hearing of Gods threatnings nor an ouer-fearing of his iudgements For many will like the word because they like it in iudgement or for that it increaseth their knowledge but few loue it in heart because it renueth their affections For though our iudgement hee wrought vpon yet the heart is not wrought on which is Gods place wherin if he by the ministerie of his word once take sure hold it wil forthwith go to the eye eare and hand the whole body and wil be effectuall Now what is a more effectuall bridle against sinne then still to thinke that we are in the presence of God For if all men in the world should bid a man do any thing contrary to the will of God though in doing he might be next the King or in not doing with Daniel haue his bodie giuen to the Lyons yet would he not doe any thing against Gods lawes Neither did Daniel suffer all this because hee would not be an Idolater but for that he would not denie the worship to the true God but professed the same openly in setting open his windowes and manifesting his true religion for the space of three dayes And why did he thus euen because the feare of God did so touch his heart that the feare of man did nothing dismay him so that neither the gaine nor promotion which hee might haue had by the King on the one side nor the danger and losse which was layd vnto him on the other side could make him at all to displease God And as the feare of God hath these effects in God his children that the poorest creature shall stand in great courage before the face of a King so where this feare of God is wanting the mightie Prince shall stand in awe of his poorest subiect 1. Sam. 15. When Saul had a flat commaundement from the Lord who from a meane stocke and base parentage was aduanced to the kingdome to destroy the King he contrarie to the Lords commaundement saueth Agag yea and a great while stoutly iustifieth his sinne before Samuel but when he had streightly charged his conscience hee added the feare of the people moued me to doe it as if he should haue said I was afraid that the people in â—o doing would haue gone from me and haue denied me the honour which they were wont to yeeld vnto me Thus we see a poore soule and with Gods feare feareth not a Prince and a mightie King without this feare feared the poore people This feare of God also keepeth the godly that in all their distresses they dare not open their mouthes to any foule speech or corrupt language When Iob was spoyled of all hee had and wicked men had taken it from him he saith in the humblenes of spirit and feare of his God the Lord giueth and the Lorde taketh blessed be the name of the Lord He durst not chase against the Chaldeans although he was in this miserable perplexitie for the feare of God so gaged his heart that he durst not nourish any euill thoughts or breake out into euill words to displease the Lorde Contrariwise where this feare is not wee shall see great murmuring and grudging because Leuit. 20. the Lord saith If any man turne after such as worke with spirits and after southsayers then will I set my face against that person Let him keepe his sinne as close as he will and hide it as much as he can yet I the Lord wil finde it out In vaine then wee see doe words flâ—e out brutishly from wordly men who say they feare and loue God when they neither belieue his promises nor feare his threatnings nor loue that which he commandeth noâ— hate that which he forbiddeth Well runne they in the last day whither they will yell they neuer so much to haue the rockes to couer them and the hills to hide them the word will iudge those worldlings heretikes and scorners But they will thus say wee aske not counsell of the diuell as you charge vs yea but God his word so saith that hee that goeth to witches and wizards goes to aske counsell of the diuell Againe as wee said before
who so seeth not great corruptions in his heart hee seeth nothing Yet the children of God may say that their hearts are pure by Christ which by Faith purifieth them and hath wrought the death of sinne in them though some corruption remaine in their hearts This doctrine hath two speciall vses First to humble vs secondly to comfort vs. We haue good cause to bee huÌ„bled seeing that it teacheth vs that the very cause of all our sins is in our selues cannot be laide vpon any other It is our owne corruption which causeth vs to sinne whilest it giueth place to the suggestions of Sathan to the policies of peruerse men and to the temptation of our owne flesh If this corruption were not in vs no temptation should preuaile against vs if this corruption were not rooted in our hearts we should ouercome euill through goodnes Christ was free from all sinnes and voide of all corruption therfore sathan by teÌ„ptations could not preuaile against him no sathan could not preuaile against our first father vntil his hart through vnbeliefe was corrupted but we through our corruption doe yeeld vnto our temptations and therefore we are the cause of our owne sinnes That saying therefore is altogether vnsauourie which theeues and others haue often in their mouthes when they say woe be to such a man or to such a woman that euer I knew them for if I had neuer fallen into their companie I had neuer come to this stay and wofull state For albeit euill company might be a great occasion of their fall and though such men and women did sinne greatly in tempting them to sinne yet their owne corruption caused them to be ouercome by euill companie and therfore the cause of their sinne resteth vpon themselues Secondly this doctrine doth greatly comfort vs seeing â—t giueth assurance of victorie against all temptations if wee be renued in our inward man if our hart be purified by Faith and if we labour against them by flying vnto Christ. And this shall seeme comfortable indeed if we consider that euery man hath some corruption either more or lesse in his heart according to the measure of his regeneration And againe if wee consider that the diuell as a deadly enemie goeth about to ouerthrowe him and to subuert his Faith by meanes of that corruption These things if we thinke of it wil be very comfortable to know that we shall perseuer and continue not able finally to be ouercome of any temptation it will be very comfortable to know that the diuell for all his furie is like vnto that souldier which launced the impostume of his enemy and preserued his life when hee purposed nothingelse but to haue slaine him Ioseph was regenerate and when the temptations of his Miâ—â—risse came into his eare hee did fight against them fledde vnto Christ and had a good issue of his temptations Dauid contrariwise though in part regenerate and truely renued yet when the like temptation was offered he yeelded and was ouercome because he looked not vnto his heart distrusted not his owne weakenes set not the Lorde for the time before his eyes fled not vnto Christ nor fought not couragiously himselfe against it therefore in what measure we be regenerate in what measure we vnto our regeneration doe adde the feare of God for the purging of our hearts and a distrust of our weakenes to driue vs vnto Christ in that measure shall we withstand all temptations and â—s we faile in all these or in some one of these so doe we yeeld vnto temptations and so are we buffeâ—ed by Sathan If we be pure in heart and stand stedfast the diuel the world wicked men our owne corruptions and all may tempt vs yet they shall not hurt vs. They may let vs see some corruption that is in vs some sinne whereof wee haue not throughly repented of or something that is not right within vs yet if wee yeeld not vnto them they shall doe vs good and not euill they shall driue vs to CHRIST before whom wee must lay open our wounds that hee of his goodnesse may binde them vp This doctrine then as wee see doth teach vs reuerent and Christian humilitie withall it doth â—â—nister most worthie matter of singular comfort Now that wee be not deceiuâ—d herein it is requisite that wee make some triall of our hearts whereby we may be truly humbled if we finde them corrupted or we may be comforted if through the blood of Christ wee doe feele our sinnes washed away Our hearts are tryed two wayes either by afflictions and temptations or else by the motions and affections thereof For if there be any corruption in our hearts it will appeare by one of these Sure it is that as a man doth shew himselfe in troubles and temptations such a one he is indeed if troubles doe not ouerturne him if feare cause him not to fall away if temptations cannot moue him to forsake the truth or to deny his profession then verily he hath a good argument that his heart is vpright he hath great cause of comfort and reioycing But contrariwise if for feare his heart faint if for troubles he turne away if in temptation he forget his triall and betray the truth his heart is not vpright with God he is in the gall of bitternes he ought in his heart to be greatly humbled Before this time of triall come hee may thinke well of himselfe he may perswade his heart that there is great godlines in him but if he examine not himselfe if he do not streightly looke vnto his heart his vertue will proue vanitie and such godlinesse will worke his griefe There be many men which now in this time of the Gospell doe account themselues verie religious and they will beare a countenance with the best and will outwardly appeare very forward but because they resting in their profession doe not examine their heart their hope faileth them and they fall away For when the state of the Common-wealth shall be changed when religion shall be altered when the truth shall be persecuted when the Lord shall take from them the light of his word and shall suffer Sathan to tempt them with heresie then their corruption will ouercome them and cause them to beleeue lyes Likewise men that haue beene brought vp by godly parents and men that haue the companie of good men may seeme to be sure setled in sound religion but whilest they rest in these outward meanes and labour not after some inward truth their hearts doe deceiue them and in time they shew themselues to be but hollow hearted hypocrites for when the benefit of good companie is taken from them and when they light vpon wicked companie their former godlinesse is forgotten they will frame themselues vnto that companie Therefore if they be tempted vnto theft they will proue theeues if occasion of filthines or other vices be offered they will take the occasion and stay themselues with many
yea the Lord holdeth vs without these that wee might esteeme his spirtuall graces the more that so in his good time we may haue both together 4 Wee must vse and not loue that is wee may not set our hearts on the creatures of God 1. Cor. 7. 31. 5 Seeing saluation is our ende all that hinders saluation must bee cast off whether it be marriage farming trying of oxen or any other thing lawfull in it selfe if euer it presse vs downe Heb. 12. 1. 2. The soule is made for God and therefore considering the very nature of the obiect we had need haue a speciall vigilancie of our loue to any other thing It is like a purgation which must be taken in quantitie in a certaine measure that it purge not out as wel good humours as bad and as there was first a couering of gold in the Arke and then of Badgers skins so our more precious loue must be bestowed on God his loue must chiefly possesse our heart It is said in the first Epistle to the Corinths Doth God care for oxen Nay this is written for our instruction and yet it is certaine that God doth care for oxen but in respect of that care which he hath for man it is no care So are wee to take no care of oxen in respect of him CHAP. IX Of our generall and speciall calling CHrist doth passe by vs see vs and call vs when wee little respect him In law cases and pointes of Physicke we goe with our best feete wee will doe all our selues or els sue by some speciall friend to them who can farre lesse profite vs than Christ can but in Christianitie vnlesse Christ himselfe come and ring a loud peale in our eares wee neuer vouchsafe to be Christians It is therefore well with vs that Christ so comes to call sinners to repentance for hee may come from heauen and returne againe ofteÌ„ before we seeke him or cal vpon him It is well therfore that Christ would come to cal sinners to repentance for he may come from heauen and goe to heauen againe ere we will call hâ—â— Indeede we read of certaine poore diseased men in their bodies constrained by outward paine and some hypocrites who rather to boast than beg holines came to Christ But who els would Surely one that said he would follow Christ wheresoeuer hee went but when he said so he had thought he would not haue gone farre he looked for better lodging than Christ was able to afford him And when hee sawe that he could giue him leaue to walke alone and when he saw Christ to haue none of the great buildings in Hierusalem he would goe no further with him than the townes end 2 It is certaine Paradise is our natiue Countrie and wee in this world be as exiles and as strangers wee dwell here as in Meshech and as in the tents of Kedar and therefore wee be glad to be at home The path and high way to our countrie is the path of Gods commaundement We stray when wee bend to superstition or prophanenesse The Lord hath appointed his word our load-star and cloudy pillar to conduct vs to the land of promise and hath instituted faith to attend vpon the word but the diuell hath substituted carnall reason but if wee deliberate long with carnall reason wee shall hardly or neuer come to Paradise 3 If we must haue reason to hearken and to obey the calling of Christ let vs remember and consider Christ hath followed vs and therefore we ought to follow him Christ hath gone far out of the way to make pursuite after vs for what neede had he to stir out of heaven and therefore we must goe after him The Sonne of man came to seeke that which was lost and therefore by good proportion wee that are lost should seeke him The analogie is good for seeking requires seeking Elizabeth said to Mary the mother of Christ comming to â—â—â— eâ—er Whereof commeth it that the mother of my Lord should come to me If Elizabeth esteemed so reuerently the comming of Mary vnto her much more may we say whereof commeth it that my Lord the redeemer of the world should come vnto me 4. The Lord doth often cast out men by decay of gifts as they pray Psal. 137. If I forget thee O Ierusalem then let my right hand forget her cunning Wee see this daily So long as men serue God in their callings and apply their gifts to his glorie so long their gifts are good and receiue an increase but they are soone washt away when wee vse them not or if we vse them not aright 5 When Moses was in his calling the Lord called him againe So Dauid and the shepheards to whom Christs birth was reuealed Our calling makes vs fit for the Lord helps against the Diuell and his temptations and idlenesse yeelds occasion and matter for sinne and Sathan to surprise vs. So long as we walke in our wayes the Angels haue charge ouer vs Psal. 91. but if wee goe astray they forsake vs. 6 Many are hastie to vndertake a matter but afterwards faint in following it Wee may not be rash to enter into any calling if wee will discharge it with conscience Examples for this are Moses Ieremy c. They can teach vs that we take no calling vpoÌ„ vs without commandement that we thinke nor too wel of ourselues that we attend the Lords calling and when he calleth vs and hath giuen vs gifts to testifie his calling let vs trust in his power and feare no danger for he is all in all in vs. 7 Moses had infirmities of speech and yet the Lord vsed his ministery wherefore wee may not for euery infirmitie be drawne from our callings neither if wee minde to take a calling vpon vs must we refuse it though all things do not answere our desires How be it if we want that which is most essentiall and pertinent as in a minister learning and the wisedome of the Spirit we must be wary how we enter in Our infirmities are left in vs for our further humiliation and that Gods holy worke may the better appeare 8 Wee must be well perswaded of the truth of our calling as well to Christianitie as to any other particular calling so troubles shall not moue vs nor feares disquiet vs. If wee doubt we soone faint but then let vs behold him that is inuisible as Moses Heb. 11. 26 and then no sight nor euill shall dismay vs. 9 It were to bee wished that euery man would search his owne heart whereunto in affection and action he is most seruiceable to God and profitable to his brethren and to pursue specially this gift most carefully and continually yet without pride in all humilitie 10 The Lord loueth our obedience but so that it be in our callings 11 When Christ calleth vs to heauen wee must follow him through the wildernesse of this world Hee must be
the feeling of sinne is the mother of hunger after righteousnes So that where hunger after righteousnes is there must be also feeling of sinne and where there is exceeding hunger there must be needs an exceeding feeling and on the other side where there is a small and feeble hunger there is a small and feeble â—eeling and it is vnpossible to be otherwise For he that feeleth his owne deadnes wants and impuritie in euery commandement it is vnpossible but this touch of glorie and dread of the bondage of sinne should breed and as it were ingender in his minde an extreame hunger and desire of vprightnesse and obedience in euery commaundement The children of God haue then to comfort themselues in that they feele their impurenes of heart and want of vprightnes in euery commandement and deadnes to goodnes For this feare of bondage to sinne and Sathan and this feeling of our owne wants and impuritie is quicknes and liuing and this quicknes and life is by the spirit of Christ and where the spirit of Christ is there is life or liuing and this is called regeneration and life euerlasting So that if we weigh the difference of the quickning that is proper to the elect that is to say to hunger after righteousnes and doe examine deepely and weigh that more than we doe the feeling of our confused estate it is impossible but that we should find great comfort in sorrow great light in darknes I know indeed the reprobate or wicked are quickned in some sort by the spirit of Christ But yet they tast not of this worke of his spirit to wit of mercie by loue of righteousnes but by the power of it doe liue so euen in feeling of Gods eternall iudgement without mercy liuing continually in hatred of righteousnes and in bondage of sinne and Sathan 18 He that feareth hardnes of heart if he can but sigh and groane because he feeleth his hardnes of heart it is so much comfort vnto him as it is a testimonie that his heart is not altogether hardened so that if thou feelest sorrow indeed although thou weepest not yet thou maist gather comfort considering that that sorrow is for sin with a loue and hunger after God if thy assaults be distrust pride arrogancie ambition enuie concupiscence as hot as the fire of the furnace all the day long and though Sathan layeth on oyle in great measure and out of all measure that it is of the wonderfull strength goodnes of the Lord that thou standest and though thy prayers be dull and full of wearisomnes so that strife and waies also to all goodnes be so hard to thee that thou canst not tell whether thou striuest for feare of punishment or loue of so good a father yet if thou feelest this in thy selfe that thou wantest feare and yet desirest to loue the Lord and to be better being wearied and tired with sinne and desirest to please God in a simple obedience of faith then comfort thy selfe 19 The feeling of sinne with wearisomenes as it were a sicknes in the body is an earnest of our regeneration Gods children are often diseased and sore troubled In that they cannot make a difference when they are in the skirmish and agony betweene the motion to any euill and the consent to the same For oftentimes euill motions doe so possesse the mind of Gods children and doe as it were set downe so strongly in them that though they weepe pray meditate which be the best remedies to cure them yea though they feele them with irkesomnes and wearisomenes as we feele sicknes in our bodies yet they lie there continually without diminishing excepting delight c. let vs not therefore so vex and martyr our selues with disquietnes of minde because we are so pestered and stinged with wicked motions assaults but let vs quiet our selues and not suffer our selues to be hindred with sicknes of boÌ„die and mind by meanes whereof we are made so much the more vnprofitable to our selues others and to Gods Church For the godly shall not be freed from sin so but that they shall be snared with euill motions delusions vaine fantasies and imaginations The body of sinne and wicked motions and affections shall neuer be out of vs as long as we liue for they are almost continually boyling and walloping in vs foming out such filthie froth and stinking sauour into our mindes and so full of poison it is not only most detestable to the minde regenerate and that part of the minde which is renewed by the spirit of Christ but also so loathsome that it maketh it as it were ashamed and abashed to see into so filthie a stie and sinke and so greatly discourageth and astonisheth vs as it makes vs oftentimes to quaile and if it were possible would corrupt and defile the part regenerate for mightie is the power and raging is the strength of sinne 20 Martin Luther saith that as a man may trie and know whether he be effectually called and grafted into Christs body or not by this that he feeleth his heart cheared and sweetned by the feeling of Gods promises and fauour written in his heart so such a man hath forthwith regard of his neighbour and helpeth him as his brother careth for him lendeth him giueth him comforteth and counselleth him yea and briefly he is grieued if there be none towards whom he may be seruiceable he is patient tractable and truly friends to all men he doth not esteeme the temporall pleasure and pride of this life he iudgeth no man he defameth no man he interpreteth all things to the best part Finally when as he seeth not the matter goe well with his neighbour as that he fainteth in faith waxeth cold in loue he prayeth for him he reprooueth him according to his calling he is sore grieued if any commit any thing against God or his neighbour all this proceedeth from the roote sap of Gods grace for that the bountifulnes loue and goodnes of Christ hath sprinckled and replenished his heart with sweetnes and loue that it is pleasure and ioy for him to doe good to his neighbour and is grieued for his sinnes as Samuel for Saul 21 Whosoeuer is ioyned to Christ for his iustification must also be ioyned to him for his sanctification For if we be redeemed vnto holines and not to vncleannes why should we take the members of Christ and make them the members of an harlot or why should we make the temple of the Spirit a stie for Sathan Shall we do such iniurie to the members of Christ shall we doe such violence to the temple of God his spirit shall we rather be rotten impes and grow in our sinnes than remaine in the roote and spring in Christ If Christ his crosse be as a Chariot of triumph if Christ his passion to free vs from condemnation was in the entrance so grieuous in the end so lamentable what is our
serue to nouzell vs in our sinnes because the childe of GOD may come to this through often infirmitie but when hee seeth it it is time to bestirre himselfe and to feare least those fearefull beginnings doe bring him at the last vtterly to fall away 16 The first meanes to keepe vs from hardnes of heart is to feare it long before for if wee once be fallen into this then are wee past all sense and feeling and cannot perceiue it and therefore our case is more fearefull and dangerous as those are which fall into some great disease of the body and know it not Againe if we be not of hardned hearts then the word may worke with vs and all other afflictions may haue their effect and so haue a good end but if our hearts bee once hardened then all our plagues are vnfruitfull vnto vs yea they are nothing else but euen a taste of hell and of those punishments which are and abide for euer So had Pharaoh many and great plagues yet because his heart was hardened he profited not but ranne on forward till he was vtterly destroyed But Iob whom the Lord had not yet forsaken profited by all his miseries had a good and ioyful issue and escaped from them Therefore the children of God doe feare it more than all other punishments and had rather bee plagued with all the miseries of Iob and the botches of Aegypt than with an heart that is hardened It goeth not well with vs then when we feare wordly and bodily punishments more than wee doe hardnes of heart and other spirituall punishments for euen here is a difference betweene the wicked and the children of God for the wicked are euer greatly troubled for feare of outward afflictions but the spirituall punishments of the soule doe neuer a whit affect them Contrariwise the children of God doe aboue all things dread spirituall punishments as for outward troubles they are content to beare them and are grieued no otherwise for them than as they are signes of Gods displeasure this is a good note to trie our selues by The second is a true desire and loue to haue a melting heart to be often touched with the word and with Dauid to desire the vnderstanding of the word aboue all worldly treasures and the light of his louing countenance aboue all earthly helpe or treasure for the worldly men doe greedily hunt after worldly things and thinke themselues best at ease when they enioy them we must then not be like minded to these men but earnestly desire the former and then it will be an vndoubted signe of the spirit of God The third remedie against hardnes of heart is to ioyne to the feare aboue named and continually to labour and striue against it in vsing carefully all those meanes which may serue thereunto and as in our nature there is a continuall desire of earthly things so should wee continually bee moued to pray that in spirit we may daily labour and striue against it and as the husbandman fearing pouertie because his goods decay or his ground bringeth not foorth his fruite doth labour more carefully to lay vp against the time of neede like vnto Ioseph when hee was in Aegypt and as the maâ—â— fearing sicknesse because his naturall powers are weakened or his stomack waxeth weake will by Physicke and other meanes labour to preuent it so wee must doe against hardnes of heart for so long as wee feele taste in Gods word to bee humbled by his threatnings and comforted by his promises if wee striue and contend to growe in grace the Lord no doubt is with vs. But if wee waxe wearie of the world and can feele not taste in it if wee cannot bee terrified by his threatnings nor affected by his promises then is our case dangerous and we haue good cause to feare least the Lord will harden vs therefore must wee in daily hearing and reading of the word labour to come to some feeling of it and in our quiet state whiles the world is with vs lay vp such things in store as may bee able to comfort vs when our ministers are remoued and the world taken from vs. But many will bee like Ioseph to prouide for the dearth but they will not store themselues with spirituall food against the time when the word shall be taken away Now if through infirmitie wee doe fall and the light of the spirit be darkened and our hearts begin to bee hardened then let vs call to minde our former practise which we haue had in the word and remember the care wee had to keepe it and it will be a great helpe to recouer vs againe For Dauid no doubt was very well helped in his greatest conflicts by the remembrance of those places which aforetime he had read 17 When as in receiuing of meate the meate that nourisheth is changed into vs it is far otherwise in the chirurgerie of our soules For in receiuing of the word of the SacrameÌ„ts which feed the soule they are not changed into the qualities of vs but we are chaÌ„ged into them It is the folly of the world now adaies and the euill that troubles not onely the base people but the great also and the wise that they thinke they must giue sap iuice to nourish the word rather thaÌ„ that they should suffer their wisdome to be maintained by the sap of the word and they will set the Lord to learne of them Wel in applying there is a great reason we applie to the heart It is the principall place for God to worke on it is the vsuall place that Sathan most inueâ—gleth and therefore it must needes haue a plaster And here wee inquire not onely Esaus heart who saide in his heart the dayes of mourning for my Father will come shortly then I will slay my brother Iacob Genes 27. 42. but Sarahs heart too who hearing she should conceiue in her olde age laughed in her heart c. So that they must come to this cure Esaus mourning heart and Sarahs vnbeleeuing heart â—ea and with them all hearts Applie the plaster to any place saue to the heart and it will doe no good If the disease come from the heart as all sicknesse of sinne doth lay to the hand the plaster or to the foote or to the face though it heale in one place it will breake foorth in another because vnlesse the heart be well purged and cured it will still minister new matter of corruption into euery part of the body We are not then to be healed at the eare as wee thinke wee may and yet many will not so much as be eare-wise wee must not bee healed in the braine for many will goe so farre in hearing that they may bee braine-wise but wee must be cured at the heart for it is required wee should be heart-wise Well many will come so far too as they will conceiue and iudge well of things so that they growe tongue-wise
and faith hath outrunne temptation If despaire did possesse the heart the verie naming of God would bee grieuous yea though it were vttered by another When then we cannot onely heare God named but name him and call vpon his name by prayer it shewes wee are yet children of hope hanging at the breast As for the word wherewith Gods Children and euen some of the Prophets haue seemed foolishly to charge God we wust knowe that they bee voide of passion not of perswasion which thing is the more diligently to be marked to abate the rigou◠of our censures which we oft giue out vpon afflicted consciences If a man shall lie down in his bed commending himselfe into the hands of God by prayer shal any man doubt but his estate is of the Lord and his safetie from God himselfe yet it falleth out that the same man is striken with such feares in his dreame that he giues out desperate speeches as a man forsaken of God will yee deeme that man rather by that sudden motion befalling him in his dreame than by that continuall course which hee kept being awake If you your selues would not bee iudged in that case iudge not others in the like case least it be measured to you as you haue measured to others CHAP. LV. Of Prosperitie IOsephs example in drinking wine is not an example of excesse wherein wee commonly offend at this day for that is condemned and iudgements are prepared for it And want and such like too much austeritie is not commended for why then should there bee such diuers tastes in meates And wine was giuen not onely to quench the thirst but also to make the hearts of men glad for which purpose all the other creatures serue also and therefore the children of Israel were commaunded to eate and to bee merrie before the Lord. The same may bee gathered out of the second of Iohn where Christ albeit they had well drunke at the mariage yet chaunged the water into wine which hee would not haue done if so austere order should haue beene obserued Although then wee may not pamper vp our bodies yet may wee haue a due care of the same and so distinguishing our libertie learne to abound and likewise to want for if we can be content with the want of things it is a signe wee should well vse them if we had them as in pouertie nakednesse losse of friends Againe if wee vse abundance of things well it is like wee should also well beare the want of them as a rich man to come to pouertie Let vs therefore learne diligētly to search our hearts how we beare things present which we often let passe and contrariwise in pouertie imagine what we would doe if we were rich and seeke not to beare pouertie well Also being in quietnesse wee imagine what we would doe in affliction not seeking to deale well in the present estate 2 Ioseph hauing forgiuen his brethren as appeareth in thar hee wept for them gaue them money and curteously talked with them and gaue them entertainment yet dealt hee roundly with them in trying out their repentance because hee had attained to great wisedome which herein he vsed and also had a louing and pure affection yet his example we are not to follow in all respects for he sustained the person of a Magistrate and euery one must keepe himselfe within the bounds of his calling Ioseph did beare the person of Christ in all this where we learne that although the Lord doe iustly afflict vs yet wee may be sure our sinnes are alreadie forgiuen vs as Ioseph dealt with his brethren 3 Peace sometime is taken for a prosperous and quiet state in this life as goe yee in peace Sometime for quietnesse of conscience but here it is taken for them both and riseth wholy of the feeling of Gods mercies we ought then to walke in the course of godlinesse without feare and to assure our selues of the preseruation of this our state all our happinesse then is in Christs mercies and it should be our chiefe care continually to come to the feeling of them But because peace cannot bee without the feeling of Gods mercies and his mercies without the feeling of our miseries therefore none shall haue euer peace of conscience or quietnes and ioy of those things which he possesseth except hee hath first been touched with the feeling of his miseries The worldly rich men then haue not this peace for they know they are but vsurpers because they bee not liuely members of Christ who was of his Father made heire of al things Againe the godly though they be in great want yet haue all things because they haue the peace and quietnesse of their conscience they do then preposterously which first lay vp for them and their children the riches of this world and doe not seeke the kingdome of heauen The word saluation ought to make a difference betweene vs and the Heathen which say health and peace is all with them but let vs be content with that which the Apostle vsed and neither follow the Heathen nor inuent courtly tearmes of our selues 4 God is debter to none therefore he sheweth mercie vpon whom he wil against the Papists which say that the lord predestinateth euery one according to the fore knowledge of his workes If the Lord shew lesser mercies to vs than to others wee haue no cause to complaine because he is no debter so wee must not enuie then that haue great gifts for if we haue any it is more than due or than wee haue deserued and this will teach vs to be contented with that we haue had Let vs then looke on that wee haue and giue God thankes for it and know that if we should haue more he would giue more yea if wee consider that they that haue much must make the greater account and that we are vnfit to doe so wee will thanke God that wee haue no more than we haue Iacob willeth his sonnes that they should not measure the grace of God by outward signes for albeit it bee a punishment to loose them yet wee shall neuer rest soundly in God vnlesse wee can learne to leaue them Secondly whereas Iacob saide that they should looke for the performance of Gods promise quickly but in the Lords time hereby we learne to looke safely for whatsoeuer is promised in the word as that we be heires of the world though we be afflicted in it Againe he giueth that which hee neuer possessed for hee had but onely a burying place there and yet this portion fell to them Io◠14. 4. Wee learne then to striue to be strong in the faith as the Fathers were 5 In this did the saith of Iacob and Ioseph notably appeare that they neither forgot the promsed land nor thought worse of it for all the prosperitie which they had in Egypt nor the paines which they suffered in Canaan Where
the life to come and such like prouoke vs thereunto CHAP. LIX Of Repentance OVr conuersion to the Lorde must bee with our whole heart without exception inward without hypocrisie speedie without delay continuall without Apostasie in faith without despaire First it must bee of the whole heart many repent but they will except one sinne Dauid saith Cleanse me Lord from all my sinnes but wee will haue the Lord dispense with some sinne 1. Corinth 5. A little leauen will sowre much a little Serpent will sting much Origen writeth very well that Christ did cast out not sixe but seuen diuels out of Magdalen for all must be cast out a cleane riddance must be made as seuen diuels out of her so all sinnes out of vs. Secondly it must bee inward many haue clensed their hands but not their hearts such sinnes as stare a man in the face are too palpable wee must bee doing against little sinnes For sinne is a Serpent whose tayle many haue cut off but fewe haue touched the head nay many haue a whole and vntouched Serpent who neither touch tayle nor head who proclaime with a Trumpet their re probation Wee must not cleanse the outside of the platter onely but wee must say in our conscience This action oh Lord haue I presented to thee with simplicitie Thirdly wee must doe it speedily For though the Lord saith At what time soeuer a sinner doth repent c. so hee saith Blessed is the man that hath borne the yoke from his youth for to giue the prime dayes to the diuell and our dogge dayes to the Lord what is but to powre out the wine to the world and to giue the dregs to God But if wee serue God when wee may serue the diuell the Lord will haue vs when Sathan would leaue vs Augustine being asked of ones estate by letters who had deferred his repentance to the ende said I will not auouch hee shall be saued nor that he shall be condemned but saith hee to him that wrote to him Repent you while you be well It must bee continuall least hauing begun in the spirit we end in the flesh Blessed are they that perseuere for so long as we liue we are in danger of falling There be many that are not called of them that are called many are not chosen Gods graces are no longer with vs than God himselfe is with vs. Wherfore seeing he is departed from many of our brethreÌ„ which first departed from him let vs beware we be not as dogs that returne to our vomit Lastly wee must doe it in faith Christ teacheth vs to say Lord increase our faith for we are of little faith Now faith is esteemed according to the qualitie not according to the quantitie the leprous hand though it cannot hold wel if it receiueth any thing doth some dutie The child that caÌ„not go is not forsaken but hath his guide we must learne then to holde fast and to goe by them as hand in hand whom the Lord shall assigne ouer vs to guard vs. 2 It is the prosperitie of all true repenting sinners to fall with humility to rise with dignitie and as the more grieuously they haue offended so the more humbly they will craue to be accepted the higher the dignitie is from which they are fallen the lower is the place whereunto they would be receiued And hee knoweth best what a godly thing it is to rise that â—ightly knoweth what a foule thing it is to fall For if a man be downe if Sathan â—â—ath assaulted him if sinne hath wounded him if his owne flesh hath betrayed him so that hee lieth stricken with Sathan with sinne and with himselfe against himselfe then shewe me whether it be not a godly thing that the same man in number though not in nature the same in person though not in propertie for a newe substance is not created but the saâ—e being fallen is restored falling a naturall man should rise a spirituall man not to be that â—â—e was and to bee that which he was not neither must any man so far flatter himselfe that hâ—e should thinke himselfe at any time to rise so farre as that he may cast off sinne as an vpper garment to lay it aside vntill he list to vse it For the seede of the woman hauing bruised the Serpents head the sword of the spirit hauing hamstringed Sathan the great Captaine CHRIST IESVS hauing spoyled the strong man of his furniture it cannot be but many broyles and bickerings will be behind and some blowes wil be in the controuersie so long as we be in this life 3 When the Israelites were in Egypt and saw things fall acrosse they murmured against Moses but being brought thence by him and seeing things prosper they willingly went with him and left off their murmuring but when any newe occasion was offered for the triall of their Faith patience they fell thereinto againe because they did not truly repent them of it And this we may see in all kind of sinners which for a time may leaue their sin and yet not repenting from their heart when a new occasion is offered doe fall more fouly then euer they did before as adulterers angrie persons theeues the lothsomnes of which sinnes leauing a sting in their conscience may cause them to leaue them for a time yet because they labour not with their harts and affections but only rest in iudgement they haue no sound sorrow for it therefore fall afresh This must teach vs therefore if we will truely leaue any sin both to condemne it in iudgement and to hate it in affection that so wee truely being penitent that is carefull to leaue our sinnes desirous to do the contrary good we may haue power and strength from aboue to ouercome them 4 We may reade in the 16 of Exodus how the whole congregation of the children of Israel murmured against Moses Aaron which is a manifest signe that they neuer repented them of their murmuring in Egypt at the red Sea and waters of strife And although the Lord delayed the punishment yet could they not bee brought hereby to repentance because they neither felt what their murmuring deserued nor what the mercie of God is worth We must then learne not only to leaue sinne and purpose not to commit it againe but we must with griefe of heart repent of it feele Gods mercies in forgetting it and a harty hatred of it Otherwise when a new occasion is offered we shall fall thereinto againe as a swearer will after an Oath be angrie for it yet because he seeth not the grieuousnes of the sinne hath not acquaintance with the reuerend vse of the Name of GOD falleth to sweare againe So it is with them that prophane the Sabbath of the Lorde and of them that speake euill of the magistrates minsters they
pay him truth The third respect why the Lord will haue truth is because it is a thing most concerning vs and comforteth vs in the agonie of a distressed cōscience For in this case mercie cannot so comfort vs for God hath iustice as well as mercie and hee is iust as well as he is mercifull and for Christ he cannot comfort vs for he is not giuen to all and it may be not to thee and therefore in these two onely there is no comfort But to challenge the Lord his truth is best and his faithfulnes in giuing Christ whom he hath promised is our chiefest hold and nothing can put vs beside it This is the surest tenour of our saluation because by this we hold whatsoeuer we hold and howsoeuer we are defectiue in other things yet in respect of truth we must make much of it Thus in these respects that truth is the diadem of the Lord in respect that Sathan doth so assault it it is the tenour of our saluation it is sure that it is a pension to bee paid But to come neerer whether this truth be in vs or no we see the earth it selfe is not only true but liberall to vs. And as it hath truth and mercie so knowledge is in it too for it knoweth al times and seasons When to receiue when to returne it shewes it selfe a cunning Scholler and it keepes such a comely course in all seasons as if it had perfect knowledge and this is another reason why wee must labour for truth We may well be compared to a land For though there be a soule in vs of the substance of heauen and comming into our bodies made of earth should make them like to heauen and so heauen should lift vs vp to heauen from the earth yet our bodies which by the soule should be more heauenly haue so weighed down heauen as it were to the earth pressed downe the soule to things below That we haue set earth as it were aboue heauen in all our attempts and imaginations and so our soules are become a very ground and land for all our intent being earthly we are iustly called earth 3 There are found out three truths First The truth of life which euery man must labour for The second is The truth of Iustice which is in Common-wealths The third is Truth in doctrine and religion which is in the Church For that truth of life which ought to be among men that we may better vnderstand it wee will shew it in measures and weights In a measure there is a Standard and in weight there is a Seale and if our measure be equall with the standard and if our weights be iust with the seale so as they be neither lighter nor heauier than the standard weight our measures and weights are true Now to applie these things the maine and standard truth is set downe Ioh. 17. Thy word is the truth Then here is the point the word is trueth If our thoughts bee agreeable to this standard and then our tongues be agreeable to our harts well agreeing to the standard if our doings agree with our tongues then comes sinceritie of heart simplicitie of speech and constancie of life Now here is the question then whether the conclusion wee make in our braine be equall with the standard or else our hearts are false and they being false our tongues are out of rule and our outward life can neuer be true For surely if the word haue not taught vs our truth wee haue no truth in the world and then wee truly measure all things according to the truth when we esteeme all things as the word doth esteeme them looke what conclusions the word hath set downe of the world and of other things that must be our conclusion and principle in euery thing Phil. 3. Paul who doubtlesse knew the truth and deliuered nothing but measured by the standard of the truth hath this conclusion that to winne Christ he would lose all there was nothing so glorious in the world but he counted it riffe raffe for the attaining of Christ. This is then the first thing to doe al things by the analogy of the word and then we shall haue but one heart not a heart and an heart Otherwise wee shall be as deceiueable as the vineyard that Esay speakes of whereof grapes were looked for but it brought foorth wilde grapes And because men haue worldly conclusions and the world not the word is their standard so that they are resolued of their principles speaking thus secretly in their hearts We will keepe this gaine and profite they haue lost the truth So must it be in the simplicitie of our speech for vnlesse our words bee according to our hearts we delude our selues For if in the Church we shall haue an Amen a great praising of heauen and a large cursing of sinne and yet no regard of this simplicitie all is but an illusion When men shall publikely sing out of the Psalmes that nothing is more precious than the word of God and yet wee set by nothing lesse this is plaine mockerie to beare the world in hand that we loue the word and yet our thoughts are more large and deepe and attentiue to the world So that wee haue false hearts and dissembling words and truly though we dare not shew this to the world and though in our hearts wee care not for a Sermon once in seuen yeeres yet if wee were asked how wee stood affected to the word what great credit and commendations would flie out of our mouthes But now let vs come to the truth of our actions in stedfastnesse of life that a man may bind on our word the ouerthrowing of our liues doe so much drowne the voice of our mouthes that whatsoeuer we protest in word wee spoyle in our workes The blood of Habel was an action and it cried vp to heauen our Amen in our mouthes is drowned by the blood of our actions crying so loude before the Lord. For our actions bewray men for there is such wringing going ouergoing and incroching that there is no Truth in our liues in respect of the concordance of the tongue And whatsoeuer their bonds are we must haue other forfeiture vpon forfeitures to proclaime their falsehood to the world Now come to the Truth of the Common-wealth wee see as the Prophet saith Iudgement is turned in to Worme-wood that is a man had as good eate a hand-full of Worme-wood as haue our cause pleaded in the Courte Let Noble-men be neuer so wise to open the Truth yet the Diuell hath made many wiser in breaking of the Truth then any can be wise in setting it downe It is knowne too well that many grieuances haue beene for that men haue growne more cunning in ouerthrowing of Iustice then manie haue bene able to establish Iustice. But euery man would be content to beare this burthen because it concernes another Courte But
you haue lost that which Christ hath found but bee thankfull if by hope you can reioyce that Christ hath found that which you haue lost Whose losse of yours and gaine of Christs as it was by the will of God you must yeeld to of necessitie as it was the wisedome of God and mercie of God so to haue it you must resigne him willingly The Lord God who gaue your sonne as a pledge of his goodnes and who hath receiued your son as a pledge of your obedience so ouer reach your griese of nature by hope aboue nature that you may fulfill that remnant of repentance which yet is lent you to the great praise of his holy name and endles peace of your own soule for his Christs sake Amen Maister Greenhams care for the poore Schollers of Cambridge RIght Honourable although it bee a thing well knowne vnto many and specially to your Lordshippe that the number of students in the Vniuersitie of Cambridge is greater of late yeeres than hath beene heretofore yet it may bee many haue not heard neither hath your Honour vnderstood how many of good hope for want of sufficient reliefe haue beene and are forced or tempted to forsake the Vniuersitie Of the which number some haue entered into the Ministerie both vnseasonably and hurtfully some taken vpon them to be pettie scholemaisters vnprofitably some fallen to be seruingmen or to some other meane trades of life inconuenieÌ„tly some haue crept into popish gentlemens houses at home or flying ouer sea haue proued traiterous and vnnaturall Iesuites or Seminarie Priests Besides that which is as true as ruefull some straining themselues for loue of learning to liue in the Vniuersitie for want of necessaries haue either pined away there or shortly after they haue departed from thence or else haue liued there much discouraged to their farre lesse profit in learning Which sore as I haue seene of some to be espyed of some to be pitied euen with desire of redresse yet haue I not seene any sufficient care taken to salue and recouer the same True it is that diuers men of diuers degrees as in the citie and elsewhere haue somewhat largely yeelded their helping hand hereunto but by reason of the multitude of the needie and for that by want either of the wise care in the choise or of a continued ouersight of such as were chosen diuers abuses haue growen in the receiuers the hearts and the hands of the giuers hauing beene much streightned These things often weighed wrought much compassioÌ„ in me so that I haue indeuored according to my power and place a good while to procure some exhibition from diuers for poore learned and godly students in the same Vniuersitie whereunto I was and am induced the rather by a speciall charge of caring for the poore laide vpon me by a speciall occasion at the time of mine ordination into the Ministerie which I willingly went vnder because the holy Apostles Paul and Bâ—rnabas did the same before me Whose wise and worthie dispensation about the Church almes often admonishing me of no lesse wisedome and discretion than of dutie conscience to be vsed in this behalfe And foreseeing some offensiue inconueniences of the sole dealing of one man in so great a cause I haue long thought of some men most meete in many respects to ioyne with me herein And to this end of late I resolued of Maister Whittakers and Master Chaderton who after diuers intreaties and perswasions haue yeelded the right hand of fellowship both carefully and faithfully to labour with me in this matter The reason why I rested rather on them than others was because as by their place and residence in the Vniuersitie so by long obseruation I haue iudged them most meete not onely in regarde of their promise to take paines but also for their faithfulnes and fitnes to doe good in it being men well knowne vnto many Honourable worshipfull rich and mercifull persons And for testimonie of our more faithful seruice herein I in their names do promise to your Honor our speciall care and conscience of imploying that beneuolence without respect of persons vpon those schollers only that either are learned or towardly in learning and the same being religious honest poore and making conscience of the right and reuerent vse of their almes and that so long as they continue to be such Further we shall be readie each other yeere or oftner if your Honourable wisdome shal thinke good to make our accounts to Maister Nowell Deane of Paules Maister Osburne of the Exchequer Maister Doctor Hammond Maister Vincent Skinner or some two of these or any other whom your Lordship shall thinke meete herein Now that with some good authoritie and greater hope of successe this matter might bee performed I come first and principally to your Honour an humble petitioner that you would vouchsafe by your Honorable word and hand to commend and authorize vs as meete men to be imployed in this worke and then if so it seeme good to your Lordship I will repaire in the same suite for like fauour to Sir Frauncis Walsingham Maister Secretary Dauison Sir Walter Mildmay or others of your most Honourable societie whom your wisedome shall aduise me vnto In that I haue beene so bold to mention my selfe in this action I humbly craue your Honours fauourable construction towards me who hauing receiued great mercies of the Lord from the Vniuersitie think my selfe much more indebted to seeke the good therof especially after so long waiting for others to doe it and so now if any will doe it without me or any other meanes more fit than this may be vsed I most heartily wish the same Thus I commend my selfe and the whole cause to your Honours wise and mercifull consideration as desirous of the most fruitfull successe hereof and humbled in mine own vnabilitie to further it FINIS A LETTER AGAINST HARDNES OF HEART I Beseech GOD the Father of IESVS CHRIST to giue mee his good spirit in writing to giue aduice and you in reading to receiue it Amen Since the time that I receiued M. S. Letter wherein he declared his carefull compassion ouer your estate I haue beene not a little grieued because partly for want of a conuenient messenger and partly because of my manifolde distractions with the like occurrences and other waightie affaires I haue beene hindred from writing hitherto vnto you And albeit euen still I bee in the same case yet conscience towards GOD and loue and compassion towards you forceth mee to ouercome lets which hardly I could otherwayes preuaile against And albeit I cannot speake as I would yet of that which I shall write proceeding from the forenamed grounds I looke for some blessing of God through Iesus Christ if you wil not too much faint in faith and yeeld to the aduersarie yea if you will but hope so well of your selfe as in the feare of God I write it I hope of you First whereas it
5. Comfort to Gods children in feeling their secret corruptions Note Hardnes of heart A sweete consolation for a troubled spirit The godly are not free from euill motions The feeling of Gods promises and fauour written in our heart Christ freeing vs from the condemnation of sin will also free vs from the corruption and power of sinne The death of sinnne in vs. Simile 1 Three kinds or causes of feare 2 3 Properties of feare Esay 5. 3. Feare Gods threatnings Note 1. Pet. 1. 23. Feare Gods promises Pietie in aduersitie Note Feare mixt with faith Friendship Note Familie Seruants Note Presumption Note Exod. 17. â—2 24 14. The loue of brethren Simile Affection 2. Tim. 3. 3. Of Fathers Iohâ— Simile Ignorance of old age The vse of Affliction 1. 2. 3. 4. 5. 6. 7. To seek mens fauour more then the fauour of God Sweet ioyes and feelings vnder the crosse Gods fauour and coâ—â—tenance in affliction Sacraments The afflictions of the Church in Egypt were Gods rod to driue them forth to the promised land Notes of brotherhood Coloss. 1. 14. Deceit in contracts Matth. 18 3. Reuenge Note Note Gods iudgement Simile Prayer Papists rest in the worke wrought By what meanes we must draw neere to God Non gressib sed precibâ—itur ad Deum Oratio est Deo sacrificium homini subsidium Daemoni flagellum That we can neither suffer the wrath of God nor flie from it the best is to yeeld vnto it Confession Knowledge Psal. 32. 45. We may not indent with God We pause to passe in heauenly things though we be guided but wee runne fast enough in earthly things thogh no man guide vs. Simile Faith We cannot serue two coÌ„trary maisters How we must follow Christ Certaine indices or notes to know whether we iourney to heauen 1 2 3 Simile Seeing wee must follow Christ we had better follow to saluation than to destruction Simile Simile Simile Simile Fruits of the spirit Mercie and Iustice. Thâ— theefe on the Crosse Simile Notes and markes of faith in the theefe on the crosse The ioy of a good conscience vnder the crosse 2. Cor. 1. 12. Sorrow How to prepare our selues against the day of death and iudgement To appeare before God without a mâ—diator how fearefull Gods mercie Psalm 103. Christ suffered in soule Grace The couetous desire of riches 2. Pet. 3. 18. Simile PreseueraÌ„ce Gifts of the spirit Rom. 2. 4. Gods patieÌ„ce How we may trie our loue 1 to God or rather to the world 2 3 4 5 Psal. 144. 6 7 Zich 13. 1. The paines of hell are endlesse casâ—lesse and hopelesse Tereâ—t Note Of the wrath of God If any thing cause the lord to be angrie it is sinne Why the anger of God is oft set downe by fire Of three things which may keepe vs from sinne 1 Shame 2. Griefe 3. Feare Simile Why mercy is to be loued Mercy is either in giuing or forgiuing Pension of mercie to be shewed and paid to our brethren Simile Note Giuing Mercy to the poore Psalm 16. A talent of riches A talent of knowledge That which goes for currant good payment in this world is not currant in another Of the punish ment of the wicked Simile Albeit this meditation concerning the keeping of the heart be past in the fourth part Tit. Of meditatioÌ„s on Pro. 4. v. 23. yet for that here we haue some amplificatioÌ„ and some difference in his manner of handling this argument I thought it lesse offeÌ„ce to giue thee both good Reader than to depriue thee of either of thim Fabula vulgi Causam pro non causa Conscience of sinne Note To laugh at sinne what it argueth Carnall Protestants Note Of good affections and desires Rom. 7. Looke most of all temptations and griefes on thy Corruption naturall TemptatioÌ„s Simile Dauids adulterie Note TemptatioÌ„s How we may trie our selues by our afflictions and affections We must watch ouer euery motion of the heart and occasion of the eye Est quaedam cogâ—tare voluptas Spatiabaâ— in claustiâ— cordis mâ—â— qui cum lucerna splendeâ— videt te cùm lucerna extincta eâ—â— videt â—e ipsum time Immistae cogâ—ationes Two heads of many sinnes Bernard quid est cortuum nisi voluntas tua Niâ—â—l itaque punit Deus nisi voluntatem tâ—lle haâ—c â—nternum non erit Two waies The first way of Gods Commandements The second way of our owne hearts Three thiÌ„gs to be considered concerning our way 1 2 Heb. 6. 12. 12. 1. To follow the multitude Note To follow our owne lusts Lutum Deo sed cera Daemoni 2. Pet. 3. 14. 15. 16. Simile Note Immissae ascendentes Two kinds of thoughts Iohn 13. Simile The rauens will not goe farre from a dead carcasse But delight still to be in the sent of it euen so doe we with sin 6 7 Scala Inferni Simile A controuersie concerning an Iland between Scotland and Ireland Faith contrarie to reason Hope contrarie to experience Many will say If I can fetch it within the compasse of my braine I will beleeue it This man may cast the Bible in the fire for any profit he reapes by it Of the circumcision of the heart How we must circumcise the foreskin of our hearts Vers. 9. Thoughts not free The tenth coÌ„mandemeÌ„t The spaâ—ne of finis is in euery man 1. Creation 2. ProuideÌ„cs 3. RedemptioÌ„ A sound A voyce A word The word of God Simile Hearing the word of God is the best hearing 1. Cor. 1. Preaching How we must heare the word Note these foure things 1. PreparatioÌ„ 2. To heare all that is taught vs not parcels 3. Constancie in hearing 4. A desire to practise the thing we heare Hebr. 4. 12. Wee must heare the word as Gods word while it is daye It is good to heare of the threatnings as well as of the promises Simile * That is in Prosperitie Why the Lord oft threatneth in his owne person * As in publike calamities Preachers Great graces Simile 1. Pride 3 4 Ripenes in sin Gen. 5. Rules for the right vsage of the creatures and of Gods blessings and graces receiued 1 Arguments for humiliation 2 2. Cor 11. Numb 12. 1. 3 Meanes to cure pride Rom. 7. 2. Cor. 12. Simile Humilitie See 1. p. counsels Hypocrisie Of two sorts of pride Mater heraeseôn Vermis diuitiarum Pride in apparell and strange attire Pride of women which set vp signes in their foreheads Iob. 39. 37. 38. 1. ta mora tòâ—â—osmou 2. tà as ther è 3. tà agâ—â— 4 tà exouthâ—â—â—mâ—â—a 5. tà mè â—â—ta How hypocrisie differeth from true godlines Simile Hypocrites like bankerupts Triall of our ioy after affliction Sicknes Note well They that sâ—e their secret hypocrisie with griefe shall doe well Godly simplicitie Hardnes of heart Psalm 95. Rom. 1. Heb. 3. Peccatum paena peccati Psal. 69. 27. Note 1 2 4 Markes of hypocrisie 5 6 7 8 9 De agris populo diuidendâ—s Liuiâ—s l. 2. 10 11 12 Simile 1
of a stammering prayer if wee speake in heauines of soule and vprightnes of heart Feeling Magistrates Ministers praying for the people Lifting vp of hands The feruent prayers of a righteous man What exercises increase knowledge most what feeling Genes 46. Gen. 31 3. Isaack False coÌ„forts Verball prayers how dangerous TemptatioÌ„s Barren in grace for waÌ„t of payer Singing of Psalmes How we must coÌ„uert to the Lord the notes of a true conuersion 1 All sinnes 2 We must not repent only of stâ—ring and grosse sinnes 3 Speedy repentance Simile Non dico saluabiâ—uâ— non dico damnabitur Age tu poenitentiam dum sanus â—â— Repentance must bee continued Micrópistoi Simile Repent in faith Simile Katalambánein Properties of true peniteÌ„â—s NoÌ„ nouâ— substantia creatur sed lâ—â—befactata repatatur After our repentance our strife with Sathan doth continue to the end of our dayes What sinne we repent not truely of wee fall to it againe Note Sorow for sin How to ouercome our particular sinne The people which murmured in the wildernesse gaue a mani est â—igne thereby that they repented not of their murmuring in Aegipt To leaue a sin wee must first haue griefe of heart for it 2 a feeling of Gods mercies in forgeting it 3. a hearty hatred of it Wee must see our harts desiled with the sin we leaue else it is impossible to repent Simile Wee must haue most griefe for our chiefest and greatest sinnes Note a good lesson The causes of imâ—netency 1 2 3 4 Note Repentance after forgiuenes How to know whether one speciall sinne shal get dominion ouer vs. Priuiledges of the Elect. 1 2 3 4 Repentance Gods gift Afflictions open the eares of many Iob. 33. 16. The mercies of God to whom they are deare pretious Be not sad Esay 23. Verse 5. Whom yee sold. Note The miserie of rich men quicunque diues aut iniquus aut iniqui haeres Riches stinke in a short time How riches are abused and how many waies they may decay with vs and deceiue vs. Simile Simile Simile How to haue both earthly and heauenly riches Seeke the kingdome of God and the righteousnes thereof Matth. 6. Iohn 17. The worldling prefers one corporall blessing before many spirituall graces Note Wherefore God denieth vs many earthly blessings Poore in godlines qui diligit legem diligit Regem qui diligit Verbum diligit Deum Strife in the regenerate Rom. 7 Simile Christ must not onely ouercome for vs but also in vs. Our sinnes crucified Christ. Zach. 12. 10. Christ â—ow ouercome to our comfort The Lord will coÌ„demne vs for the vnworthie possession of his creatures Sin the cause of the losse of many blessings Our Sacraments Neglect of Sacraments CoÌ„teÌ„pt of our Sacraments is death To receiue the vnworthy at the Lords Supper The truth of the ceremony of vnleauened bread 1 2 1. Cor. 5. 3 Papists heretikes neuer felt the power of Christs grace nâ—r any assuâ—â—â—â—e of salâ—â—tion â—y the Sacrament and therfore despise them Sacramental phrases wher fore vsed Câ—â—â—uniâ—ants but indifferently prepared for the Sacraments We must abstaine from the least sin and from all shew of sinne Two kinds of euils Meanes to keepe vs from sinnes c. â— Cor. 11. 30. 31. To prosper in sinne a signe of wrath See Admonition Note Sixe notes of the greatnes and enormitie of sinne 1 2 3 4 5 6 Simile Of iniquitie and the punishment thereof Negligence in the Ministerie Swearing Oppression and adulterie Poore Plagues threatned Famine of Gods word Idlenes in the Ministerie Calamities for the contempt of the Gospell and Gods worship neglected Popish persecution how great Persecution To be mooued onely with palpable and prodigious sins a signe of securitie Occasions of sinne Gouernment of the eyes A note of the diâ—els child and Gods Verse 12. Hearts The greater place we are in the greater our sins The Magistrates and Ministers sinne most dangerously 1 2 3 4 Simile Great sinnes must first out Degrees of sin 1. 2. 3. 4. Excommunication 1. 2. 3. 4. The order of the ancient discipline Suspensis 1. 2. 3. 4. Admonition 1. 2. 3. 4. 5. Simile Psalm 40. 12. Note All sicke Properties of an expert Physition 1 2 To be truly humbled in sicknesse to beare the Lords crosse Hardnesse of heart The theefe on the crosse How to entertainâ— the Ministers of Christ. Plague If a crosse be remoued before we profit by it God will send an other Exdo. 4. 24. Fruites of repentance So soâ—â—e as we bâ—e humbled wâ— haue the fruite of our afflictions Deut. 6. 3. 4. Sathans seruice Dauids adultorie How Sathan shreds Scripture See the first part Securitie Note Griefe Feare of sin Securitie Enmitie Reconciliatio Sudden iudg ments See the first part of Education Exod. 17. 14. Prouide for posteritie Families must be Catechised Young age is a dangerous age Late repentance dangerous We must vse pleasure but with restraints Sinne by degrees growes to impudencie Wantonnes ends in wickednesse Against verball professors which turne Gods graces to wantonnesse Iud. Haste to doe good Youth must renounce pleasures Sathans policie Superstition To be present at the Masse how dangerous God requireth the vse of the bodie in worshipping him as well as the soule How iustly God may challenge of vs to serue him in bodie and soule We must not be of a darke and close Religion or of a double profession Gods presence Simile Eccles. 4. 17. Mal. 1. Popish obiections against the Gospell Note this proportion Mal. 3. 14. 15. 16. How God punisheth such as receiue not his truth in loue 1. Thess. 2. 11. Iethro no Idolater Triall of Religion RegeneratioÌ„ how wonderfull We must delight spiritually in spirituall things Of feeling We are Gods Temple How we must purge our selues how many wayes we may be defiled 1 2 3 Note Tit. 1. 15. We must be throughly washed and sanctified Our sanctification must not be of one part The godly are 1. Straight 2. Sound Simile Two sortes of men hypocrites 1 2 We must sanctifie both bodie and soule to the Lorde PagaÌ„s Papists haue better outward things then carnall Protestants Spirit What is required to be sanctified Our sanctification must be continual and is not perfected vntill our resurrection Death is the complement of our mortification Death To fulfill the daies of our sanctification The sanctification of a Nazarite A true discription of our ignorant and idle Protestants Simile The Palme tree Rom. 5. 10. Affliction Temperance abstinence Practised of God children Lots posterity 1 King 19. 6. Simile The flesh must not rule Faith Note The religious obseruation of the Sabbath Two extremities for want of the religious obseruation of the Sabbath 1 2 3 The sanctification of the Sabbath Simile Marriage 1. Sam. 15. Will worship euer condemned Num. 15. The breach of the Sabbath punished The Lords day Kindling of fire on the Sabbath Note The breach of the Sabbath punished and how to order our affections in
forsooth we must smile when we doe so and we must laugh vpon them least wee moue choler and giue offence Well for all sinne in equal measure and for the least of all sins Christ Iesus the Sonne of God was faine to shed his pretious blood howsoeuer this seemeth little to vs in committing it was very great to Christ in suffering for it They be small sinnes to vs which are vsuall to all but if they were not vsuall they would seeme prodigious CHAP. III. Of Adulterie and youthfull Affections IF that after often fals in the sinne of Adulterie the Lord giue a man the sight of the grieuousnes and greatnes of this sinne and fill a man with the feares of his iudgements and then this feare cause the power of this sinne to abate in him and cause him to feare all occasions and to loue chaste persons then such a man may be well comforted the Lord will giue him the victory of that sin But yet remember to proceed in affectioÌ„ let that vnclean life be as loath some vnto thee as it hath bin pleasant to the end that thou maist know how to keepe and possesse thy vessell in holines and honour begin to delight in the Lord Christ to vse with feare reuerence the meanes of thy saluatioÌ„ the Word Prayer and Sacraments then the Lord will seale vnto thine heart the pardon of this sin for this is not obtained before we haue thus repented And when thou hast found these effects of Gods grace in thee thou maist reasoÌ„ thus against SathaÌ„ If the Lord would haue destroyed me for this sin he would not haue giuen me a sorrowe or haâ—red of this sin therefore I am now well assured he doth and will accept me for his adopted sonne in his true sonne Iesus Christ. That a man may doe this and learne this sinne with repentance hee is first to consider I say the mercie of God which striueth with vs till we be brought so farre as is aforesaid Secondly wee must consider the iustice of God which will confound those that will resist The mercie of God appeares in fearing thee and punishing others in giuing thee the meanes and not others in punishing thee lightly and confounding others This wil greatly commend the greatnes of Gods mercies especially seeing hee giueth mercie when he might punish and doth as it were hire thee from thy sinnes Thus will the spirituall man gather of the great mercie of God Shall then prouoke him adde rebellion vnto sin Shall I vtterly denie him and become the slaue of sathan So then thus the meditation of the mercies of God in Iesus Christ leades vs to the hatred of this all other sins Luk. 16. But contrariwise Sathan and the flesh conclude If the Lord had hated this sin hee would haue punished it before this time in me In old time he destroyed many for sinne but now vnder grace he is more mercifull O cursed flesh that doth reason so much against reason and grace for there is now a secret curse of GOD vpon euery sinner which will consume a man if it be not preuented for the word gone out of Gods mouth will haue his effect and shall not be changed because God cannot be changed 2 Manie thinke youth as the flower of our age to haue a priuiledge aboue other ages But alas it is an age of great confidence All this haue I done saith the young man in the Gospell So dangerous is their case that they must not do things indifferent for feare they make them sad and we know that ordinary things denied argue an extraordinarie perill The prodigall sonne did walke his foure stations and as Ambrose saith hee had foure prouocations first his portion secondly his fathers indulgencie thirdly ill company but youth more than all Psalme 119. 19. Dauid abruptly with an Apostrophe breaketh off his meditation into this Wherewithall shall a young man cleanse his wayes Vpon which place all the Fathers agree that the accent is vpon a young man for he hath fewest means The word which Dauid vseth for clensing is verie effectuall by clensing signifying the clensing of glasse and therefore compareth he young men to glasse which though it be verie cleane yet it will gather filth euen in the Sunne-beames and of it selfe which noteth the great corruption of this age Prou. 22. 13. he hath a buÌ„dle of folly bound close in his hart Eccles. 11. Children and youth are vanitie vanity is not in them but the age it selfe is vanitie Such is the streame of affections in them as the heathen thought it best policie to let them haue their course a little But let vs consider their corruption in one measure further Not onely the common sort but the best wit who is thought to be of an excellent disposition 2. King 22. And not only the best in ciuill gifts but those that are best in spiritual graces finde it hard as Timothie who brought downe his bodie that Paul was faine to write to him to drinke wine and for all that hee wrote Flee new-fangled lusts This Timothie was such a one as that saith Bernard Giue me one Timothie in these dayes and if he will eate gold he shall haue it This maketh me that I cannot subscribe to that saying Whom God loueth he taketh away in teÌ„der yeares For I tell you it is a daÌ„gerous thing to die in youth and surely except the Lord worke marueilously it is dangerous And why Surely in yong men there is a double pronenesse First their naturall corruption and then their age in which their affections be grounded but their reasons be raw Besides these the diuell hath a speciall affection to this age And it is a Prouerbe chapt 22. Set a young man in his way and he will not depart from it when he is olde If you stampe garlike in a new morter it will alwayes smell of it CHRIST saith Suffer little ones to come vnto me If they can sing but Hosannah and know not the meaning It is a good thing to doe as Marie did betimes to lay vp in our hearts such things out of the word as we doe not know while as yet thou art â—ude saith Hillary least then thou begin when thou shouldest ende The seruice of youth how greatly it pleaseth GOD may appeare Moses and Aarons rod was of an Almond tree what this figure meant is taught Ierem. 1. I am but a childe It is no matter saith God What seest thou an Almond tree which in those countreys where it groweth is the first that doth blossome Him that God will haue his rod must bee a branch of the trees that first blossome The first fruites and the first borne are due vnto GOD. And this is the difference betweene the sacrifice of Cain and of Abel Cain offered he cared not what but Abel offered the first fruites and the best and this is the best note to
know a Cains heart from an Abels 5 Consider Gods liking of Timothie Dauid Samuel the Prophet of Prophets who serued God when hee was a childe and so the good King Iosiah These were not trees which blossome when others haue done Let men be neuer so soundly come home it were better they had neuer beene so both for the Churches and themselues for they carrie the smell of the garlike morter still where euer they goe 6 Old men which haue liued loosely in youth haue great diffidence in themselues for they dare not reprehend so sharply as others nor punish so seuerely as they should for that the sinnes of their youth are so in their foreheads and all men see them Many of these are rockes of offence They make Dauid and Salomon proctors of their sinnes which I am perswaded grieueth those soules at this day if there be any sorrow in heauen to heare men alleage them for their sinnes 7 We be taught Esai 9. 17. that when the Lord intendeth to destroy a Common-wealth a speciall note thereof is this He taketh no delight in their youth therefore where young men be dissolute it is a heauie note of Gods wrath to fall vpon his people 8 Such as doe take libertie by Salomons example let them consider it well He was in the prime of his youth well disposed and wise but hauing past to riper yeeres he grew vaine and dissolute Then by Gods free mercie he became a sorrowfull man in his age And he made himselfe a publike penitentarie leauing his Ecclesiastes as a monument of his follie and it may well be called his booke of Retractations This is Salomons experimentall conclusion All is vanitie and vexation of minde This he tried when he had gone through all things he was fame to returne to that wherewith he began His booke confuteth all Pagans best morall wisedome He wanted nothing he had experience of all kinds of blessings that may be found on earth Yet after long experience he found no true ioy in any thing on earth The wise men of this age would say he was too sad or of a melancholike humour and could not vse things well But himselfe answereth the follie of such chap 6 None could haue more ioy nor so much pleasure in them as he had yet he found in conclusion nothing in them but vanitie and vexation of minde 9 Iob was neuer adulterer yet made he a couenant with his eyes because he being cleane in heart would giue no occasion outwardly When Putiphers wife could not preuaile because of Iosephs constancie she was not moued to repentance as she ought considering that her seruant was so faithfull to her husband much more she ought to haue been but contrarily sâ—e vseth a desperate remedie worse than the fault it selfe namely to seeke his life And this is the end of all vnbridled and carnall loue that in the end it turneth to extreame hatred yea and that more bitter than of them who neuer bare them good will as appeared in that incestuous loue of Ammon to his sister Thamar who afterward hated her exceedingly Let vs learne to feare these vnbridled affections and if we will not haue this issue to come of them let vs make our bond in the Lord that one may draw another neerer to him thereby And this is not onely in this lusting loue but in all other familiarities of men whatsoeuer without the Lord whether it be for gaine or fauour c for when they cannot enioy the things they looke for their loue is turned to hatred 10 Ioseph in his prosperitie would not forsake the Lord to cleaue to his Mistris and now in that he seeth present danger yet he standeth fast Thus on euery side the Lord trieth his children and giueth grace withall to perseuere Out of this we may learne that we neuer know whether we loue righteousnesse and holinesse for Gods cause so well as when we endure some trouble for it Ioseph might haue done this secretly that it should not haue bin knowne yet the loue of God constrained him and the feare of the Lord caused him to refraine from euill Albeit he saw present danger of his life and good name yet because he knew that the Lord which seeth secrets he rewardeth openly therefore he committeth himselfe to the Lord and had rather hazard his good name before men than keep an euill conscience before God And he beleeued withall that the Lord at the last would make his righteousnes as cleere as the noone day 11 Many will not fight or murder openly but if their enemies were secretly deliuered into their hands they would be farre from Dauid who would not hurt the Lords annoynted in the meane time they deuise euill amongst themselues and when they come abroad they vtter it Many doe abstaine from fornication for feare of lawes and such like but they consider not that the Lord seeth their vnchaste mindes and will recompence them Many would be religious but yet vnlike to Sidrach Misac and Abednago who would not for feare of the King so much as consult of the worshipping of the Image But they would seeme to bee more than they are as Ananias and Sapâ—ira therefore they shall haue the same reward with them for their tempting of God So long then as our hearts doe deceiue vs and these euill desires ouercome vs and we vse vnâ—odly meanes wee shall neuer stand to suffer any triall We may learne also by Iosephs example euen for the least part of godly life or good religion to suffer persecution and not onely for the chiefe points and parts thereof And as great a signe of a good heart is it for if we should denie the faith or God or Christ all the world would crie out whereas in lesser matters they would hold their peace and therefore so much the greater triall is it if we stand 12 The end of adulterie is beggerie besides that oft such can haue no children by lawfull and chaste wiues Hence it is often that euen great men want children and their houses decay againe the wife requireth it with like whoredome This sinne of all others leaues a brand in mens consciences as theeues at Sizes conuicted of theft and confessing it yet doth it not oft so much trouble them as this of adulterie They crie out of this O adultery brought me to this miserie CHAP. IIII. Of Affection IT is a great mercie of God to haue a large affection of well doing when wee haue good occasion thereof The Lord ceaseth not to offer occasions but wee often cease to haue good affections 2 We must as well see what is against vs as those things that our affections leade vs to therefore must we pray that our hearts may be vpright that wee be not like â—alaam and the Elders that aske counsel of Ieremy So long as we haue to deale with men we set a glosse vpon the matter