and not euill So the deliuering of the Gentiles into a reprobate mind and all such examples in the woorde Tertullian against Marcian and Augustine against Iulian handle this matter and may further bee read of it This sufficeth to shewe that although wee say that God willeth often that thing that in it selfe considered is euil yet as it proceedeth from him that it should be so and consequeÌ„tly he the author of euil it followeth not For many times euill is the punishment of euill that is iust with the Lord euer Concerning the second distinction how God may bee the author of the action and yet not of the euill any way in the action sée by these similitudes The Sunne lighting with his hote beames vppon a dead carcasse causeth a strong and loathsome sauour yet is not the Sunne either vnswéete it self or the cause of that vnswéetenes but the carion it selfe For if the Sunne were the cause then euer the like cause the like effect but wee see it is not so but contrary when it lighteth vppon sweete hearbes and odoriferous flowers it draweth out of them great sweetenes and pleasaunt smels Againe the earth wee all knowe with her sap and moysture feedeth and nourisheth al the trees plantes and rootes that are yet is not that earth cause why this tree bringeth a bitter fruite and that hearbe or roote a bad tast but the nature seuerall of y e things themselues is the cause of that Thirdly the pure worde of the Lorde is preached or read and one sauoureth and gathereth to life an other to death and destruction is now y e word cause of those seuerall effects or the creatures themselues blessed or not blessed with Gods holy Spirit Thus may the Lorde then bee author of an action and yet not of the euill in the action and so hee séemeth to will euill when yet in trueth he doeth not What is now his reueiled will All that which in the holy booke of his worde hee hath layd downe and declared to be the duetie which he will haue performed of vs towards him And is this that will which here we pray may be done Yea this is it and therefore if wee will vnderstand this petition let vs looke what is required of vs in this worde and all that we begge of the Lord strength and abilitie to doe We beseech him that whereas the mindes of earthly men burning with lustes are commonly caried to desire and to doe those things that most displease God hee of his mercie will with the mouing of his holy Spirit so chaunge and fashion all the willes of vs all to that will of his maiestie that we may will and wish nothing that his diuine will misliketh Praecamur optamus vt non tantum faciat Deus quod vult sed nos facâ—re possimus quod vult We pray that not onely God would doe his will but that wee may doe what is his will sayth Cyprian To runne ouer all the dueties of a Christian required in the word were too long let vs therefore not so doe but for example sake of all the rest consider these three First we knowe it is the Lords will that wee should beleeue in Iesus Christ whome he hath sent and that by faith in his name wee and all the worlde should obtayne remission of our sinnes and eternall life So God loued the worlde that he gaue his onely begotten sonne that whosoeuer beleueth in him should not perish but haue euerlasting life And againe This is the worke of God that is the worke that God requireth of you that ye beleeue in him whome he hath sent Wherefore in this petition wee beseech him that that will of his may be done in vs that is that we may receiue grace so to doe and neuer to looke for saluation in any other Secondly we knowe it is the Lordes will that wee should in a true faith leade a holy and cleane life for so sayth the Apostle haec est voluntas dei sanctificatio vestra This is the wil of God euen your sanctification and that ye should absteyne from fornication that euery one of you should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentils which know not God What do we then in this petition but beseech the Lord that that will may be daylie done of vs and we daylie chaunged by the renewing grace of his blessed spirite into such men and women as he desireth delighteth in namely into holy creatures walking not after the flesh but after the spirit and so consequently sauouring not the things of the flesh but of the spirit That we may be holy as he is holy That our light may so shine before men as they may see our good workes and glorifie our father which is in heauen that wee may keepe iudgement and doe iustice in our callings that being buried with Christ by baptisme into his death as he is risen froÌ„ the dead to the glory of the father so we also might walke in newnes of life That sinne may not rule in our mortall bodies that we should obey it in the lusts thereof or giue our members as weapons of vnrightiousnes vnto sin That fornication and al vncleannes or couetousnes may not once be named amongst vs as becommeth Saynts That we may putte on as the elect of GOD holy and beloued the bowells of mercy kindnes humblenes of mind mekenes long suffring forbearing one another if any man haue a quarrell to an other and forgiuing euen as Christ hath forgiuen vs and what should I saie We beseche the Lord euen that very GOD of peace to sanctifie vs throughout that our whole Spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ And with Dauid we saie in effect Looke if there bee any way of wickednesse in mee and leade mee in the way euerlasting Thus saith Cyprian Voluntas Dei quam stabiliri fieri precamur est quam Christus fecit docuit humilitas in conuersatione stabilitas in fide verecundia in verbis infactis iustitia in operibus misericordia in moribus disciplina The will of God which wee pray to bee established and done is that which Christ both did and taught humilitie in life stabilitie in faith shamefastnes in words iustice in deedes mercie in workes discipline in manners And doe we thus pray then to be holy O my beloued what shall we answer the Lorde then I say not for our vnholinesse but euen for our securitie dulnesse deadnesse and conceiued hartie pleasure in vnholinesse Was it euer counted better than a mockerie to seeme to aske a thing and yet to doe against it To desire a Phisition to helpe vnto health in the meane while our selues with al our might to féede vpon the foes of that wished good Consider then our cases and the cases of
but against principalities and powers and agaynst worldly gouernours the Princes of darknesse of this worlde agaynst spirituall wickednesse which are in the high places and which farre excéed vs in strength therfore great neede haue wee to beseech the Lord to stand with vs in this battayle to helpe vs. Which we do in this petition For Quicquid humana fragilitas cauere aut vitare non praeualet hîc a nobis ab illo propitio conferri petimus Whatsoeuer sayth Austen mans frailtie is not able to take heed of or auoid that do we beseech the Lorde heere may bee giuen vs in his mercie Lastly the diligence and indeauour of our aduersarie to winne and his crueltie if he do winne is so great that we haue neede and need agayne to vse this petition Bee sober and watch sayth the Apostle for your aduersarie the deuill goeth about like a roring Lyon seeking whom he may deuour His continuall walking sheweth his diligence and his blody deuouring noteth his cruelty Thus haue we the equitie of this prayer yea the necessitie of it euer whilest we liue in this wretched vale of these assaultes and daungers In respecte of which necessitie no doubt both our Sauiour first taught it and also in his worde so often repeateth it Watch ye and pray ye that ye enter not into temptation The spirit in deede is willing but the flesh is fraile With such lyke places And very truely sayeth Hierome Non est nostrarum virium cum hostibus nostris spiritualibus congredi eos vincere sed Dei It is not our strength that may ioyne with our spirituall foes and ouercome them but the Lord must do it Is all this 〈◊〉 one Petition They that make seauen petitions in this Lords prayer do deuide this last into two to make vp their number of which sort is Thomas of Aquine Lyra and others But the better iudgement is theirs that make but sixe petitions in al and but one of this Of which sort againe are Austen and Cyprian who make this later as in deede it is but an exposition of the former as if hee should haue sayd to that ende that we may bee deliuered from euill O Lord leade vs not into temptation And this whole last petition may fitly be deuided thus into the petition it selfe Ne nos inducas in tentationem and into the exposition or interpretation of the same sed libera nos à malo But men do not agree in reading this petition For some say Leade vs not and others say Let vs not be led In deede it is true Some are afrayde and haue bin that if they should say Leade vs not into temptation they should fall into that foule errour of the Manichees that God might be the author of euill And therefore to auoyd that they haue thought rather good to say Let vs not be led But both the best and auncientest translation and reading is the first and so translated and read it many a yeere agoe Tertullian and others of the elder fathers And doth not thinke you that reading giue some aduantage to the enemie that wee make God the author of sinne Not a whit iustly For as you haue heard before in this booke it is one thing to bee author of a matter an other thing to be author of y e forme in playner termes to bee author of an action and of the euill in the action or of the action When the Apostle sayth in him we liue and moue and haue our being what meaneth hee but that God is author of all our actions in respect of matter as wee speake that is the motion power and strength of body to go hether or thether and to doe this or that is of God for without his helpe we could not stirre but as for forme if it be euill that is as for the corruption fault and euill of our actions that is of our selues and not of God as author and worker though euen of that also he is the guider and gouernour that it shall not passe the limits that he liketh As in Iosephs brethren and many other examples are playne Wherefore wee may not for want of true vnderstanding how to take them alter the phrases and consequently the truth of GOD. You see how the Spirite speaketh God hardned the hart of Pharaoh God gaue them vp to vile affections and deliuered them vp into a reprobate minde The Lorde mingled among them the spirit of error God shall send them strong delusions and a number such He doth not say God suffred Pharaohs hart to be hardned God suffred them to be giuen to vile affections or to a reprobate mind c. But God hardened gaue and deliuered and mingled and sent These are all as much as to say Leade vs not into temptation And therefore if these may be vsed without making the Lord any author of euil then may this petition also no doubt in this order and if in these places wee neede not to chaunge the text and to say God let Pharaoh be hardened or God let them be giuen ouer c. No more neede wee here to translate or interpret this petition thus Let vs not be lead into temptation But to remember euer that though the Lord doe and bee sayd to leade into temptation yet is there neuer any euill in him but either iustice to some to punish sinne with sinne or mercie to others to trye them and exercise them that after they haue shewed patience and faith obedience humilitie loue and comfort in their tryalles he may set a Crowne of great glorie vpon their heads to their euerlasting life in a glorious kingdome And in the meane time by those their vertues glorifie his name amongst men here and incite others to tread the steps of so happie a course So that what the Lord doth is euer good and for further treatise of this thing turne backe agayne to that which hath bene sayd before Yet it seemeth wee crosse S. Iames by this reading who sayth If any man bee tempted let him not euer say hee is tempted of GOD for GOD cannot bee tempted of euill neither tempteth he any man But euery man is tempted when he is drawne away by his owne concupiscence and is entised c. Nothing at all truely if you marke things well For S. Iames there descending from outwarde temptations to wit afflictions whereby God tryeth vs to inward that is to those lustes whereby wee are stirred vp to do euill sheweth that euery man is author of those temptations to himselfe and not God forasmuch as wee beare about in our bosomes that wicked corruption which taketh occasions by what meanes soeuer to stirre vp euill motions in vs whenceout at length proceede wicked doings and in conclusion followeth death the iust reward of them All which is no other than the very same that hath bene said For wee euer confesse that
and learned with one consent haue euer sayde that it is greate That we feede our faith thereby rayse vp our affiance fasten our hope growe experte in the Scriptures so that we cannot so easilie be deceiued by false teachers that wee are made acquainted with the phrase and whereas by a preacher one booke cannot be gone ouer in diuerse yeres by this profitable and godly vse of reading the Scriptures euen all the bookes of God are gone ouer many times in one yeere to the great instructiō of people if they wil themselues Let no hardening therefore in the name of al blasphemous Papists call reading of the Scriptures to the people in the Church a spirituall dumbnesse and a thing vnprofitable but let vs with y e chosen of the Lord euer reuerence the good of it blesse God for our libertie For it had neuer ben written in letters to this daie it had neuer ben translated into sundrie tongues by the gift from heauen of the knowledge of tongues neither euer had it bene commanded by the Lord to be read to the people if it had not bin a sanctified meanes by him to the great good of his people and Church Wherefore to go no further since we see it plainly to bee of the Lord both commanded and blessed let vs see a little if it be not also so for the people themselues to reade it if they haue the abilitie Surelie it is For the wordes are playne Search the Scriptures And they cannot with truth bee restrayned from giuing a warrant of reading to all men Blessed is the man that meditateth in the law of God day night Is meditation lawfull all reading damnable Wherewithall shall a young man cleanse his waie euen by ruling himself after thy worde Are young men then boūd to rule themselues after Gods booke and yet no man suffered to looke within the leaues A thousand such places there are which I neede not to note Timothie was brought vp in the reading and knowledge of Scriptures from his childhood and the Lord hath commended it The Beraeans tooke theyr Bibles turned to the proues of Paulē when he preached and they are highly commended The Eunuch had his booke in the Chariot and the Lord looked on him The worde of GOD must dwell plentiously amongst vs c. as is there written and therefore wee may reade it We must take the swoorde of the spirite which is the worde of God as well as eyther helmet or breast plate or anie other part of our spirituall armour and therefore we may reade it Wherefore well sayde Saint Austen Nec solùm sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite Let it not content you to heare the holy Scripture read vnto you in the Church onely but in your houses also at home eyther reade them your selues or cause others to reade them Well decreed that first Councell of Nice that no house should be without eyther a Bible or at least a new Testament Well crieth Origen Vtinam omnes faceremus quod scriptum est scrutamini scripturas Woulde God we did all as it is written Search the Scriptures Wel cried that good Father Cōparate vobis Biblia animarū pharmaca seculares Get you Bibles yelaie men for they are the medicines of your soules c. But see the iniquitie of Rome It shall bée lawfull to reade anie mans booke Si faciat pro nobis that is if he be a Papist yea and the mo wee haue in our closets and chambers of such bookes the holier Catholiques wee but the Lordes booke that is able to make vs wise vnto saluation and is sweeter than the honie we may not touch it we may not haue it or reade it For if we doe we shall be heretiques So mans worke shall make vs Saintes and Gods worke diuells Popish writings Catholikes and heauenly writing heretiks if they be read O dreadfull blasphemie and doctrine of death Greate is the patience of the Lorde that putteth vp this and beareth it daylie when with great iustice heauen and earth might agree together to flashe out fire to consume such teachers the other to rend in peeces and swallow vp the ashes when they art burnt of such blasphemers Is not this to shutte vp the kingdome of God before men and neyther to enter in themselues nor to suffer others that woulde enter And Woe to such sayth the Lorde there Hoc non est sanantium nec viuificantium sed magis grauantium et angentium Et multo verior hic lex inuenitur Maledictum dicens omnem qui in errorem mittat caecum in via This is not the parte of them that would heale or giue life but rather of them that augment the burthen and increase ignorance And herein is the lawe wel verified Cursed is he that leadeth the blinde out of the waie What is this but with the amazed ones in the Prophet to saïe Tace et ne recorderis nominis Domini Holde thy peace and neuer thinke vpon the name of the Lord. These men be the right successours of Antiochus and Maximinus who for lyke pollicie burnt the bookes of God least the people shoulde reade them Whereas the godly and first christened Emperor Constantine caused the Bible to be written out and to bee sent abroade into all Kingdomes Countries and Cities of his dominion And king Adelstane heere in England caused it to bee translated into the English tongue that all might reade it Of Iulian the wicked Emperour who charged the Christians with it as an high fault that their women were so skilfull in the Scriptures Forgetting what Saint Hierome writeth that all the maidens about Lady Paula were set dayly to learne the Scriptures Let vs remember how many saued soules are nowe with the Lorde in rest that beeing able to reade neuer a word vpon the booke themselues yet by hearing others reade vnto thē haue receiued blessing from the Lord thereof euen to acknowledge to resist the enimy to a strength with their blouds to seale the truth of that they heard by hearing learned beside all other Churches the Monuments of this our Church will affoord vs many What manner of men and women would these haue beene if they could haue read themselues Let vs remember what Saint Austen confesseth of himselfe that beeing inclined to the heresie of the Manichees he heard a voyce saying Tolle et lege Take vp and reade meaning the booke of God which hee presently did and so by reading was conuerted And concerning reading of the Scriptures eyther vnto the people in the Church by the Ministers or anie other appoynted to that seruice or by the people themselues priuatly at home in theyr houses in a tongue that they vnderstand Let vs conclude vpon playne recited proues that it is a means
distinction is Tertullians against Martion and receiued vsually That euill which is called the punishment of euill there is no question neither but God willeth and is the author of it he being y e iudge of whose warrant it is done and the punishment it selfe being a worke of iustice against sinne being also good The question is de malo culpae of that euill that is the euill it selfe howe God willeth it or not And concerning this matter see first on the one side what is truth thou art not a God sayth the Prophet Dauid that louest wickednes neither shall any euil dwel with thee No thou louest righteousnesse hatest iniquitie Perditio tua ex te Israel et auxilium a me thy destruction Israel is by thy selfe and of thy selfe and in mee is thy helpe When the deuill speaketh a lye hee speaketh of his owne for hee is a lyar and the father thereof Sée then the true author of euill not God but Satan Furthermore if God be all good how can hee will the thing that is euill euery thing willing but that which is agreeable to the nature thereof This striueth therefore with his goodnes It is contrary also to his power for what good that hee will is not hee able to bring to passe without the meanes of euill and if he be then needeth not he to wil any euil to the end to compasse some good by it that otherwise he could not It is cōtrary to his mercy which extendeth it self vpon them that haue done euill It is contrary to his iustice which promiseth it in others And playnely wee see then that the Lord doth not will any euil Which Saint Austen acknowledged when he said Deus non est author vllius rei qua homo fit deterior God is neuer author of any thing wherby man may be made the worse Now on the otherside heare againe what is truth also The Lorde hardened Pharohs heart The Lord deliuereth men vp into a reprobate mind to do those things which are not conuenient the Lorde sendeth men strong delusions to beleeue lies the Lorde sent a spirit to seduce Achab and put him in the mouth of all Achabs Prophets with many such things testified of the Lorde in the word which in vs were euill and séeme so to be in the Lord also if our knowledge be not better to distinguish and to cleare him in whom there can be no vnrighteousnesse euer Hereupon swell the Libertines in blasphemy against the Lord and excusing themselues charge him with their wicked wayes Hereat also stumbled the Manichees and therfore made duo principia two originals or first causes of actions the one most good from whence came al goodnes the other most euill from whence came all euill and the punishment of all euill And hereat also sticke many saying God suffereth these thinges to bee done but no further But I pray you let vs aske them whether God suffer them willingly or against his will If they say willingly then confesse they that God hath a part in the action and that is more than suffring if they say vnwillingly then make they him not omnipotent for cannot he let any thing that he wil not we know he can and there is none that can resist his will sayth the Apostle Wherfore to helpe this matter and to answere with truth we must vnderstand a fewe thinges and I pray you hearken We must distinguish of sinne and we must distinguish of will Sinne hath two distinctions fit for this purpose to bee knowne For either it is considered simply in it selfe and by it selfe as a thing contrary to the law of God or it is considered as a cause of sinne and euill folowing or thirdly as a iust punishment of sinne that went before The first GOD neuer willeth neither can will the second so also But in the third respect God is sayde to will euill to wit not as it is euil but as it is poena peccati the punishment of euill Which in deede is a iust thing of the Lord. So doth hee punish sinne with sinne as in the place before named hee punished the Gentiles with deliuery vp to a reprobate minde to worke euil because when they knewe God they glorified him not as God neither were thankfull The second distinction is this in sinne and all euill there is the action and the deformitie or euill of and in the action The first God may well for he is in deede the very first efficient cause of euery action according to that saying in him we liue moue haue our being and deus operatur in omnibus 1. Cor. 12.16 and of him for him c. omnia Rom. 11.16 Touching the second we must vnderstand that will is either proper or improper Proper when wee will a thing for it selfe either as a good thing in deede or at least so iudged of vs improper when we will a thing not for it selfe as good of it selfe but for some other good that shal folow it And thus may we will that thing that is euill as a man willeth the cutting of some member for the safety of all y e rest So God willeth euill things not because he alloweth them or loueth that which is properly to will but seeth in his mercy hee so disposing them some good shall followe of them which as I say is to wil improperly and herein we sée howe still the obiect of will is good in the Lord. To apply then all this to God so farre as our question requireth let vs vnderstand that that euil which is a punishment inflicted by God for some former euill we may say that God willeth For so teacheth vs the same God himselfe by his Prophet saying I forme the light and create the darkenes I make peace and create euill I the Lord do al these things Marke howe the Lorde sayth hee createth euill That is the euill that is a iust punishment of some former euil or sinne The like againe by the Prophet Amos shall a trumpet be blowne in a Citie and the Lord hath not done it Out of the mouth of the most high proceedeth not euill and good Is it not a knowne trueth in diuinitie that the Lorde punisheth often sinne with sinne Now all sinne we knowe is euill if we respect it selfe but if we respect it as it commeth from God to punish sinne withal then is in that respect not euill but a iust right and good thing The hardning of Pharohs hart in Pharoh was euill in God it was a iust punishment of his sinne The deceyuing of Achab with a lye in it selfe considered was euill but as God did it for a punishment of his sinne it was not euill but iust That strong delusion whereof Paul speaketh in it selfe is euill but if we marke it inflicted by God as a punishment for want of loue to the trueth so it is a iust thing
pro veritate quis pro iniquitate quis nocendi causa quis emendandi For in all men that punish execute lawes vpon any what is to bee considered but which of them doth it for the maintenance of truth which of them for the maintenance of euill which of them with a mind to hurt which of them with a minde to refourme Vides itaque non esse considerandū quod quisque cogitur sed quale sit illud quo cogitur vtrum bonum an malū You see therfore that this must not only be marked that a man is cōpelled but the thing also must be looked wherunto he is cōpelled whether it be good or bad And if it be good it will euer iustifie the actiō howsoeuer y e suffrer be offended The Phisition offends many times his patiēt y e scholemaster his scholler the father his wilde wanton child But this offence shall haue a iust warrant if it be cōplayned of the carefull hart of eche one to do good in their places If horses and mules must be ruled with bits and bridles to take a liked course we should make lesse accompt of our selues than of these beastes if we should seeke both immunitie and impunitie whatsoeuer wee do And let this suffice for some satisfaction to a causelesse cry and most vnworthy complaint when so euer it is made I very well see these temptations in iudgement are many and therefore your speech might bee long if you would followe them but these may suffice for a tast of Satans malice in respect and you may nowe if your selfe will proceede to his temptations in life and behauiour They also as hath bene said are in number moe and in nature more vnknowne than that of any one man they may bee either named or vnderstood For there is no commandement the breaches whereof in euery branch hee tempteth not some vnto and what a field were this to runne a very long course in Hee tempteth to adulterie fornication vncleannes wantonnes Idolatrie witchcraft hatred debate emulations wrath contentions seditions enuy murthers drunkennes gluttony and ten thousand such like So that to followe the temptations in life and behauiour and to lay downe what might bee sayde eyther in description of their manner or as helpe against their strength and venom were to take in hand to write many volumes This is certaine he is our enemy and so firme a friend as he is a fo were worth much gold euen of the gold of Ophir In which enmitie and immortall malice of his hee goeth about like a roaring Lion seeking whome he may deuoure But if wee resist him stedfast in fayth he flyeth from vs. With which shield of fayth together with the sworde of the spirite the word of God we shal quench al his fierie darts and become conquerors And the best meanes to helpe vs in these many thousand spirituall onsettes and to strengthen body and soule against the killing poyson of them after auoyding of all occasions so much as euer we may stil truly discharging our seuerall places both towards God man is to print in our harts and sinke into our soules a true an often and earnest meditation of the ende of the thing or thinges whatsoeuer that we shall in this respect be tempted solicited vnto For the wise Syrach vpō deepe experience hath sayd it Whatsoeuer thou takest in hand remember the end thou shalt neuer do amisse The end of sin is death the reward of sinne is death death of body many a tyme by a shamefull ende in this world and death of both body and soule in a bottomelesse pit for euer where is weeping and wayling and gnashing of teeth Sweete meate will haue a sower sawse sayde the prouerbe then and sweete sinne bringeth smarting payne sayth the trueth now What wo to themselues and to their seede for euer brought that faire fruit with pleasure eaten when time was of our first parents Would God no posteritie might rue the falles of them whome they loued Surely if the end preuailed in the thought before sinne preuailed in act they shoulde rue them lesse O deed done howe bitterly biteth it when it is done that was thought full sweete before it was done and nowe sore lamented that euer done or that again it cannot bee vndone But had I knowne commeth euer behind too late to comfort too soone to wring and euer sinne rubbeth vppon the rawe Before these our parents should sinne honour preferment glory and ioy were brought by a hellish serpent to muster themselues before their eyes and Gods shall you be if you will do this But O woful Gods when the deede was done Then mustred as fast before their minde death hell damnation the wrath of God and all terrour and torture And so is it euer that deuill that pleadeth all mercie and goodnes patience and long suffering in the Lord towardes sinners before they offend vpon boldnes thereof to make them offende that deuill as fast thundreth damnation and death iustice and wrath in the same Lorde when once we haue offended Especially if wee begin to slacke our diligent seruing of his filthy humor O Dauid speake and instruct a litle What thoughtest thou when Ioab must go number all Israel and Iudah Of wisedome pollicie to know my power What feltest thou when the deede was done Securitie for a time and all was well But when God awaked what O aske mee not that For the remembrance of it as yet is grieuous vnto me But if you wil needs know I was smitten I was bittē I was wounded and wroung with the very furies of hel My flesh quaked my heart aked and my soule admitted feares vppon feares My conscience cried my Spirit groned and the worlde knewe not what I felt within Were mine eyes open or were they shut the eyes of my minde still sawe my sinne and the face of Iustice in a mightie God against it The rest I found was to accuse my selfe and with sobbing sighes and brinish teares to vtter my fall as I could for woe in words of griefe to a gracious God I haue sinned I haue sinned O my God and deere in that I haue done exceedingly nowe Lorde I beseech thee take away the trespasse of thy seruaunt for I haue done very foolishly And what shoulde I say the end was mercie yet mingled with Iustice I was brought into a wonderfull streyt by an offer that was made And whosoeuer sinneth streyt in the ende either lesse or more as God appoynteth is the flower that bloweth vpon such a stalke and so I leaue you Well then wee heare what we were better to heare then euer to feele as hee felt it For his heart smote him smote him sayth the text and the woorde importeth a twitching smart Dauid felt the fruites of other falles also if we remēber them and preacheth vnto vs to take heede of the pleasures of sinne for a season But I speake
confessing it to bee their infirmitie as in deede it is And the Lord of comfort worke our comfort Will God then accept some obedience Yet again do you aske mee that Was it not proued euen now that sanctification with imperfection is neuerthelesse true sanctification and accepted But you shew a passion still following the godly minde that what it wisheth to haue it feareth to want and therefore neuer is wearie of proofe to haue what heart desireth Therfore euen agayne I aunswere you that hée doth And be iudge your self Whē the Father cried w t wéeping eyes Lord I beleue helpe my beleefe Did the Lord answer him roughly sirra I accept no imperfecte faith No no he most gratiously accepted his some faith and helped his childe Doe we not reade it to our great comfort what the Lorde badde the Prophet aunswere to Ieroboams wife that came disguised to aske concerning her sicke sonne namelie that he onely of Ieroboam should come to the graue because in him there was some goodnesse toward the Lorde of God of Israel Therefore euen some goodnesse some grace some faith some loue some obedience you see is not ouerlooked of our most mercifull father though it be but little For it is not the quantitie but the qualitie that is not how much but how true that the Lorde regardeth All those eies that looked vpon the brasen Serpent were not alyke great and yet the least eie receyued health by that looking So are not all mens faith alike For the Lorde giueth at his owne good pleasure in greate diuersitie and yet the least being true looketh vppon the true salue of our stings resembled by the brasen Serpent Christ Iesus to eeternall life as wel as y e greatest Though our father chidde them for their little faith yet did he neuer reiect them that had anie Euery poore beggars hand is not alike and yet the least serueth him to take a penie as well as the greatest So shall our hande of faith do I warrant you and therfore reach it out with cheere feare not And what if euen in that little obedience there be also some imperfection mingled Bee it neuer so little if it come from vs be you sure it will haue his dregs and impuritie For euen all our righteousnesse is lyke a stayned cloth But what then O sweete God What did he when the midwiues with a good action intermingled a lie Did hee refuse their good for their euill No no hee receiued their obedience though thus stayned and mercifully hee turned away his face from the other as a deere father that hath an Eagles eie to spy any thing well in his child and euen no eie to see what hee woulde not see beeing the frailties of his chosen children whereof they sigh to bee disburthened And it is a heaten truth and knowen to vs that if hee looked not awaie from imperfections and wrath yea euen winowed as it were his childrens actions keeping the grayne and blowing awaye the chaffe with a breath of mercie in Christ hee shoulde neuer accept any obedience in this world at anie mans hand Alasse then why should wee feare so often and much as we doo and faint since all things are thus comfortable to the Lords children O sir these feares and wreastlings and spirituall struglings that the godly are euer subiect vnto are as the Lordes plowe to breake vp the fallowe grounde of our heartes and to teare them that otherwise would bee whole lumpes vnfit to receyue seede into fine small earth softe and mellowe and fruitfull that no sooner the seede may be throwē in but it sinketh is couered and setteth it selfe to fructifie when otherwise it would not nor could not vpon whole ground but lying onely vppon the outwarde face and not sinking the foules would deuour it or at least it take no rooting And therefore thrice necessarie and profitable are these spirituall buffets nowe and then to worke in vs that broken and contrite heart which the Lorde shall neuer despise To take from vs our stonie hearts and to giue vs fleshie in their places Let them bee then as the Lorde pleaseth espeally when hee hath giuen vs so sweete a promise that hee will neuer lay more vpon vs than hee will make able to beare Lette him plowe vs and bruse vs and breake vs at his pleasure it is the Lord lette him doe what seemeth him best hee knoweth our mould and his mercie helpe vs in all our feares Amen And Amen saie I againe to this prayer leauing you now to your libertie to go forwards with other temptations as you will It is a spirituall tryall many tymes to Gods children to crie and pray and as they thinke not to be heard because their petitions are not by and by graunted But they forget then other deere ones of the Lord and the Lords often practise For Dauid in many Psalmes sayth I crye and thou hearest not Iob sayth When I cry vnto thee thou doest not heare mee neither regardest me when I stand vp The woman of Canaan cried hartely and receiued no comfort of long yet did hee heare her well enough but the ende made amendes and so shall it to vs all as may be our good which he best knoweth and not we It is a temptation to bee heauie harted and wee thinke O Lorde why should I bee thus Surely sorrowe consumeth the life and a cheerefull hart prolongeth our daies But yet we must knowe what befalleth the godly My soule is powred out vppon mee and the daies of affliction haue taken hold vpon me sayth Iob in his heauines Dauids soule was sad and it would not presently be lighted Yea from the endes of the earth sayth he will I call vnto thee when my heart is in heauines My heart is smitten down withered like grasse so that I forget to eate my bread with many such places Sometime for sinne sometime for worldly accidents sorrowe will assault the godly and being men and women we must bee content to indure the smarts incident to our nature Yet euer remembring to holde faith and a Christian measure in all our sadnesse And many times beating it into our mindes that a cheerefull heart pleaseth GOD and man Reioyce in hope sayth the Apostle reioyce in the Lorde reioyce in the Lorde alway againe I say reioyce and euermore reioyce What iterations and dublings are these And if the Lord must bee heard when hee speaketh single how will hee take our deafnes whē he speaketh dubble The fruit of the Spirite is ioye It causeth good health sayth Salomon and refuse it not then The greatnesse of sinne is an other of the vncomfortable meditations now and then of Gods deere ones they fearing and shaking to behold the same least the Lords iustice should breake out against it and consume them But good beloued let vs bee wise as the Lorde would haue vs
and that is thus not to meditate of sinne but still with an eye to the salue of sinne Christ Iesus and then though it be neuer so terrible by his foule shape seeme neuer so strong to giue vs a fearefull fall yet shall it bee founde too weake and wee receiue after a mazing feare true comfort agaynst it and the deadly sting thereof If a man were vppon the top of a high tower without battlements it would seeme fearefull vnto him to looke downe but if he haue high strong battlements that he may take holde on not so Euen so it is with sinne looke vppon it without our strength agaynst it and it astonisheth to death but with him it vanisheth as too weake to condemne Gods chosen Dauids adulterie and murder were great sinnes yet repentance found mercie and they were pardoned Peters denyals were great sinnes yet in Christ rased out when he wept bitterly for them Paules persecuting and making hauocke of the congregation was no smal offence yet a wounded hart found a forgiuing God when opened eyes sawe what was done Those murmuring Iewes after so many strange workes and wonders wrought of the Lord for their deliuerance making a question whether he were amongst them or no did they lightly offend Or doth not the Scripture euery where speake of it as a most horrible and dreadfull offence Yet was there mercie with God and pardon to repentance But this course might bee long if I should note all particulars Let vs stay therefore with those murdring Iewes not of a malefactor but of a iust one not of the sonne of a man but of the sonne of God Christ Iesus and consider well whether the earth hath yeelded since her first creation a greater indignitie or whether the heauens haue behelde a more vggly transgression Surely no neither any whit comparable yet in Christ was this pardonable and euen then when their handes were red with the innocent bloud of Christ Iesus the speare scarse washed that pearced his holy heart euen then I say preached Peter pardon to repentance and as many as repented had mercie To the greatnesse of their sinne adde the vnfeelingnesse of their heart that had no remorse for any thing they had done And then consider will the Lord offer mercie before it be sought and shut vp mercie when it is sought Will he so graciously seeke to drawe men to repentance and shewe no pitie when we repent Will the Lorde forgiue the death of his deere sonne to the bloudie murderers of him and neuer be intreated for sinnes though greeuous yet not comparable O God forbid that after this example of mercie to these crucifiers of the Sonne of GOD Satan should euer shake our faith by feare of any sinne to be vnpardonable which with waiâ—ing harts wee lament that euer wee committed agaynst our deare God Therefore take fast holde of it and print it deepely in your memorie I omit Iacobs children I omit Manasses I omit many that might be named peruse their sinnes and beholde with ioye in a gracious God their full remission When the Spirit of truth sayth were thy sinnes as red as scarlet doth he meane to comfort agaynst small and fewe offences or against great and many Truly euen against all must you needes confesse And if you will not S. Iohn will reprooue you who sayth that bloud shall cleanse vs from all sinne making no distinction of fewe or many great or little Some not all And if the Lord distinguish not that must shewe mee mercie I defie a distinguishing deuill of whom I seeke no mercie Consider it often that the same Apostle saith If we acknowledge our sinne God is faithfull to forgiue vs. Making the assurance of pardon to a confessing sinner no lesse sure than it is that GOD is faithfull O beloued can God bee vnfaithfull if he can then feare if not be of good comfort for so certaine is mercie to a bleeding hart as he is faithfull that can bee no other O sweete foundation of our wished ioy the essence of our God Agayne is it not an article of our faith that our sinnes shalbe pardoned Will you say little sins God forbid restrayne not Gods mercie deny not your faith and then must you bée comfortable Remember agayne what the Lord Iesus sayth All that the Father giueth me shall come to me and him that commeth to me I cast not away What a speech is this if wee marke it And what a comfort and ioy is there in it if wee haue but euen a peece of an heart to receiue it For to let passe the former part so plainly taking away distinction of Iewe or Gentill of bond or free in affirming that al that the father giueth him shall come to Christ what nation or language soeuer they bée of how sweet is the second part to a sinfull soule groaning and sighing vnder the burden of iniquitie sore laden and euen pressed downe with thoughts words and deedes in the sight of the Lorde damnable For what might be your case looke at your self Haue you read in the lawe that if God enter into iudgement with you sinne is so great that you are but gone Doe your transgressions pricke you and loose course of life begin to sting you What then are you dead and wil you not liue are you ill and will you be no better Smarteth your soule within through the deepe wounde of sinne and will you haue no ease O yes full faine say you but my sinnes my sinnes are so out of measure great and horrible that I feare the Lord hath cast me off and hath no mercie for me Ah deuell auant Doth my Sauiour say here he that commeth to me and is not a very great sinner I cast not away No no Satan my God and Lord my Christ and ioy speaketh indefinitely of any man of any woman in any case he that commeth vnto mee bee he Iewe be he Gentill be he bond be he frée Greeke or Barbarian and what sinne or sinnes so euer hee bee troubled for how weake and fraile so euer how poore vile so euer yea be his sinnes mo than y e heares of his head mo than the sand of the sea so that his heart fayle him with Dauid for them yet if he come to him he is welcome he is accepted and hee will not cast him away O soule awake then be of good cheare within me cast away the mourning wéede and hearken to thy most gracious GOD may you say Sorrowing and sighing for that which is past as my duetie is to him will I go knowing that he is the same yesterday to day and for euer His pitie decreaseth not his mercie fadeth not others haue found it and why should I doubt of it Neuer came sinner with sorrowe and faith but hee was accepted and his owne mouth in this place sayth it No man that commeth to me will I cast away Nay see further comfort here