it is from the Lord and whatsoeuer is from the Lord to you it is in mercie and whatsoeuer comes in mercie ought not to be grieuous vnto you What losse is it when the losing of earthly things is the gaining of spiritual things What if your body be decayed your soule being renued Haue you had comfort in your body but as it is the temple of the holy Ghost the Lord preparing it for his Spirit why are you grieued Your body is the Lords and the Lords louing hand is vpon your body all shall be for your good if you make your vse of all 9 In our greatest earnestnes we should be most iealous ouer our owne hearts and then especially examine our affections When we cannot gage the depth of our hearts we should impute it to want of prayer and the not trauelling with our hearts how to doe it in wisedome 10 God by his graces and benefits marketh vs and prepareth vs for some temptation to come for he putteth not on the armour but he will also prouide for vs the battell 11 Not the finding of a want onely but the seeking of a remedie to supplie the want is a token of a godly minde 12 That God that drew light out of darknes doth often draw goodnes out of our corruption 13 The Lord will rather looke vpon his old graces which we haue receiued than on the new sinnes which we haue committed A THIRD ADDITION OF GRAVE COVNSELS AND DIVINE DIRECTIONS FOR THE ATTAINING AND RETAINING OF FAITH AND a good Conscience EVen as a man swimming in deepe waterâ— is not in daunger of drowning so long as his head still keepeth aboue the water So though wee swimme in deepe and dangerous waters of our accusing consciences yet wee are sure and secure that wee shall not finally bee ouerthrowne because our Head still remaineth aboue all in heauen which Head is CHRIST who vndoubtedly can no more condemne forsake denie and separate himselfe from vs then hee that was condemned for vs can condemne vs then the aduocate can forsake his Client then the Prince can denie the Subiect then the head can bee separated from his members So that when wee dare not present our prayers in our persons wee must present them to Christ and Christ will present them to his Father whereby our prayers that are vnworthy to appeare by reason of our corruption are most worthie because of Christ his intercession for whose sake the Lord turneth his wrath from poore sinners â—ccused by Sathan For Christ is now our gouernour not as hee is God alone for so hath hee alwayes beene but as Mediator that is as God and man which hee shall be vntill hee hauing deliuered vp the kingdome to God the Father shall cease from his Mediatorship and shall bee all in all 2 There is a generall faith and a particular faith a generall faith assuring vs that God is such a one as his word prescribeth a particular faith applying things to our selues This particular faith is either actiue or passiue actiue when we beleeue that if we keepe the law we are saued and this faith was in Adam and is in the diuels and yet neither of them hauing the iustifying faith For Adam had it when the passiue or iustifying faith needed not the diuels haue it who know that if they could fulfill the law they should be saued but they doe not beleeue it to be fulfilled of any other for them The passiue faith which is onely of the Gospell whereby we are staied in the obedience of Christ imputed vnto vs is the true iustifying faith and onely proper to God his children The actiue faith is either of the precepts or of the iudgements of God of the iudgements of God I say because one may beleeue the precepts and yet not beleeue the other Eua at the first fall beleeued the commaundement of God to be good for she could confirme it with a strong reason but she halted in beleeuing the threatning of God and extenuated it with a peraduenture 3 A strong custome in euill things is as a second nature 4 The eye is the best window for Sathan 5 As it is true that the children of darkenes are wiser in their generation than the children of light so it is as true that the children of light in their light are better than the children of darkenes 6 If a man rightly obserueth the course of corruptions in others he may haue an easie character of corruptions in himselfe or if he take a godly view of the graces of God in himselfe he shall haue a more speedie sight of the graces of God in another againe if we make an Anatomie or our owne â—â—irâ—â—ties wee shall the better discerne the veines and condâ—ites of sinne mothers or if we reuerently obserue the graces of God in another he shall see the image of that which is in himselfe Howbeit because the holy Ghost worketh by many meanes and the diuell hath many shifts and therewithall our discerning of good things is dimme and our iudgement of sinne is corrupt we must not bee too strict herein Onely we may with safety make this vse that we make others to vs and our selues to others as looking glasses â—ow good 7 Wee must in reading the Iudgements of God obserue this rule that ruinae praecedentium must be prâ—mâ—â—â—tio sequentium If any man will trie conclusions against God his conclusion he shall proue nothing in the end but himselfe to be a â—oole and if he faile in his triall by how much he might the more be before admonished by so much he is the more without excuse 8 There are manie that fâ—are Psal 14. when no cause of feare is but there are more reioyce where no cause of ioy is If a man walke in the coole of the wood and be refreshed it is nothing but if a man walke as did the three children in the fiery furnace and be refreshed that is a cooling indeede So to be refreshed with ordinarie meanes of wine oyle wheate fruits or whatsoeuer is a small thing but in prison persecution and trouble to finde comfortable refreshing is a thing both worthy to be made of and marueâ—led â—t 9 The minde being perpetually in some action may well be compared to a Mill continually grinding out either good or euill 10 It is the mercie of God and wisedome of the holie Ghost euen in things of their owne nature most lawfull and good to take order with vs for the pure vsing of them and of euery motion in them that so vnlesse wee will obstinately wee should not be guiltie of the abuse of them 11 Manie had rather part from all fauour both of God and man than that they would lose the grace of some wiâ—tie speech which they haue deuised so great a delight they conceiue in it But as we would not haue God to murther
worse than the former times which Salomon saith is follie to aske The sight of some present iudgements are an amazing without knowledge of some of the former times they of the former times doubtfull without these So there are two vses of this prudence and certaintie The third vse is that the workers of vanitie may know that they are seene which thinking they are not say in their secret hearts who seeth they thinke they walke in a clowde but this would restraine them from much wickednesse But there are two sorts of the contrarie the one of them that will not set themselues to inquire what is amisse as those that follow Absalom and Ishmael There be others that see and will not as the souldiers the other are blinde these blinde themselues and the people There must be one Elias to see and that to keepe the wicked in awe To conclude this with Augustine graunt me this one simple request which is that you would come and see and yet after ye shall examine it ye shall finde that there is not any one greater thing to be respected CHAP. XXVII Of faith iustification by faith of iustice and iust men and of feeling THere is a generall faith that is common to the godly with the wicked and a particular faith the generall faith beleeuing that God is and that he is such a God as he is manifested to be in his word the particular faith more neerely applieth the things spoken of God to our selues This particular is either of the Lawe or of the Gospell of the Lawe as an actiue faith of the Gospell as a passiue faith That I call actiue which apprehendeth that which the Law promiseth that is if we keepe euery iot of the Law and continue in it we shall liue by it That I call a passiue faith which apprehendeth that which the Gospell offereth that is righteousnesse done by another and imputatiue not done by vs as inherent as when we seeke the doing of the Law not within our selues but without our selues beleeuing it to be done by another which we so through faith doe attaine as if we should fulfill the Law in our owne persons The actiue faith was in Adam and it may be in the diuell and most wicked and yet none of them hauing the iustifying faith for Adam knew that so long as he kept the will of God he should liue who at that time had not passiue nor iustifying faith because as it was needlesse so it was vnknowne to him no sinne as yet being committed and therefore no obedience of any other Mediatour for the forgiuenesse of sinne required The diuels may haue this to beleeue that had they not broken the law of God they should haue liued and not haue seene damnation so may also the wicked beleeue and yet because neither of these doe beleeue that they shall be iustified before God by the righteousnesse of another couering their vnrighteousnesse they haue not the true iustifying faith The actiue faith is either of the iustice of God or of his iudgements of his iustice either in bidding good things or in forbidding euill things of his iudgements either in promising life to the obedient or in threatning death to the disobedient The passiue faith respecteth both the end which is saluation it selfe and the meanes which bring vnto the end the end as to beleeue that Christ Iesus is made of God to vs wisedome righteousnesse sanctification and redemption the meanes as the right vse of the word prayer and Sacraments c. 2 They which beleeue not Gods word and holy promises cannot perceiue when he fulfilleth them Moses beleeuing the promises of the Manna before did behold and consider of the trueth of all Gods promises when he saw them performed but the Israelites not beholding it before now when God performed it they knew not what it meant This we see in the threatnings of God which when they are not beleeued then if the Lord strike such with sickenes c. they thinke it is fortune or some other chance and so profit nothing by it And so when the Lord helpeth out of any danger and we beleeue not his promise made to vs before then we attribute it to physicke or some other meanes and so are neuer thankefull 3 If we cannot rest by faith in the fauour of God though we want outward things it is certaine that we neuer truely esteemed the fauour of God and those neuer felt truly the forgiuenes of their sinnes which hauing it cannot be content to forgoe other things we must then learne to rest in the fauour of God whatsoeuer it bringeth with it 4 This is true faith when we yeeld to the word and beleeue it though we feele not the effect for when we beleeue after experience this is experimentall and hath not such commendations And this is so also in the threatnings when we measure them not by our senses but when we heare him threaten vs for some sinne which is in vs then we certainly beleeue that he will punish and therefore we tremble and studie to preuent that wrath And as we preuent the threatnings by giuing credit to the bare word so that is true faith in the promises when we beleeue them though we feele not the effect for feeling is the effect of faith Therefore when we are in miserie euen then hearing and recording Gods promises we must beleeue them and rest in them though we feele not present comfort And this is the cause why we cannot see God when he accomplisheth his promise because at the first we did not beleeue his word when we heard it And this is the cause that sinners cannot yeeld when they are punished but doe make a stumbling blocke of that which should leade them to repentance And this is the cause that any of Gods children doe profit in humilitie before God by afflictions because they first gaue some credit to the word though in much weakenes dulnes But the wicked are so by the diuel bewitched that they can profit nothing by their afflictions because they first hardened their hearts against the word 5 Noah Iob Zacharie Cornelius were iust men but we must know the two Courts of Iustice The first is the Kings Bench where yee haue strict iustice the other is the Chancerie where there is a mittigation of that strict course of iustice In the first court there is none found iust in the second court of acceptation some are accepted for iust men By his strict iustice God requireth that we keepe all the commandements that we haue but one ende that we neuer swarue from God In his court of acceptation he requireth first that we haue an endeuour to keepe all a full purpose to haue respect to all to flatter our selues in no sinne but being tolde of it to be readie to lament this God for his Christ accepteth for obedience to all his commaundements Secondly for
many of his porters to awaken vs out of sinne and to stirre vs vp to the receiuing of the kingdome of God that so they seeking may finde and knocking it may be opened vnto them It followeth which when a man hath found c. To pursue euery particular farre in a parable is not the safest way except it agree with the analogie of the things wee must here know that parables doe not hold but in some things and not in all and therefore in this sense the word doth not agree with a treasure which when a man hath found he hideth to this end that none else should finde it and be partakers of it but himselfe but in the Word it ought not to be so but in this sense it agreeth with the analogie of our faith A man which hath found a great treasure it is so great ioy vnto him as that he suspecteth himselfe whether it be so or no hee is afeard least he hath not found it and therefore he searcheth more neerely into it againe least that his sudden ioy should be soone decaâ—ed or else hauing found it hee lose it and therefore hee hideth it and euen so it is with the spirituall kingdome of God for when it pleaseth God to worke in the heart of his people by the ministerie of his word to feele their saluation in Christ Iesus by by there ariseth a kind of feare in their hearts least they be missed by seeking the way to saluatioÌ„ or hauing found the way they are afraide least they should lose it againe they are full of doubts that they continually striue to come to a greater assurance therof For in the imbracing of this treafure they finde it to be so sweete and the tast thereof to be so precious as that they labour throughly to seek after it they desire not to haue a glimmering fight of our Sauiour Christ but euen a full taste of him and all his benefits And therefore there is neuer through peace in the hearts of the childreÌ„ of God so long as they reuerence the word til they haue hidden the word of God in their hearts and grow more and more in the assurance of their saluation in Christ Iesus And therefore Dauid in Psal. 119 the second and third vers saith I haue hid thy commaundements in my heart that I might not sinne against thee And in Prouerbs the second and first verse My sonne if thou wilt receiue my wordâ— and hide my commandements within thee and cause thine eare to hearken vnto wisedome and incline tâ—â—â—e heart to vnderstanding when wisedome entreth thy heart and knowledge delighteth thy soule then shall counsaile preserue thee and vnderstanding shall keepe thee Where wee see that the holy Ghost giueth this precept vnto the children of God that they labour so for the word that it be hidden in their hearts they must labour to haue their hearts wholâ—e to prossesse the word for the minde of man it may be deceiued but the heart cannot if the heart bee once throughly possessed of the word it cannot easily be depriued of it Now as a treasure is found before it be sought so is the word of God Esai 65. 1. Rom. 10. 20. I was found of them that sought me not and haue been made manifest to them that asked not after me This sheweth that all goodnesse coÌ„meth of the free grace and mercie of God but to this end doth God manifest himselfe to them that sought him not that men when God hath once found them should then seeke after him and when hee hath once spoken vnto them then they should hearken vnto him And this no doubt the children of God who who when the Lord hath found them and they know that the Lord hath spokeÌ„ they haue heard him O then so glad would they heare him againe and fearefull they are least they should bee depriued of hearing him in his word neither doe they desire to haue Christ transfigured in the mount but themselues to bee transformed into new men that they might grow vp in righteousnesse from strength to strength and from faith to faith This I speake vnto the sonnes and daughters of God which languish in their sinnes and in the feeling of their infirmities and hunger and thirst after the graces of God O how ioyfull are they in hearing the word hauing felt comfort in it such feruencie of spirit is in them to heare the preaching of the word being so precious vnto them they delight in the Sacraments finding confirmation of faith and strength by them The companie of Gods children is most delightfull vnto them as Dauid saith All my delight O Lord is vpon thy Saints on earth Their consciences are comforted and they are ful of alacritie and cheerefulnesse These things may serue to stirre vs vp to hunger and thirst after righteousnesse the hearing of Gods word For by experience I haue knowne and tried some which in the beginning of their profession haue been zealous haue taken pleasure in the word of God haue felt some comfort in the word and for coÌ„firmation of their faith both the word and the Saints of God were deare vnto them They haue distributed to the poore and haue had many other graces yet when they looked for the vertue and power and effect which the word should haue wrought in their hearts it was not in them alas these things are now gone but although the children of God haue many seuerall temptations and that often without any feeling of this yet let them assure them of this that be they whosoeuer they are at one time or other they shall feele this mightie power of the spirit of God in them to quicken them vp It is requisite therefore for them to knowe how this commeth and what the remedie thereof is that so they might finde out the way to the attaining of it Truly the Lord was found of vs when we sought him not he made himselfe known vnto vs when we were ignorant of him he caused the light to shine on vs when we sate in darkenes and in the shadow of death It pleased him in the first shining of the Gospell to put the teate and the milke into our mouthes euen as a good mother dealeth with her yong childe and to put the cloathes vpon our backes and to prouide all things for vs without asking but after that the Lord hath thus nourished vs and regenerated vs by his word and spirit and found vs out euen then when we thought not of him and then we like vnto little children were readie to come vnto him behold here the great mercie and louing kindnesse of our God towards vs but when as yet notwithstanding these mercies are increased not in faith in repentance and godly obedience vnto the lawes of God he still vseth vs as children euen as Christ vsed his Apostles giuing vs to know and to see that surely there is good and that there is comfort and
our selues in meditation and that this depriueth vs of much profit herein in that we doe not appoint some certaine time for meditation moderating other things of our ordinary callings making a conscience sometimes to refraine from our common speeches So our vnderstanding our iudgement our will to practise will be bettered If then at our tables in our beds at our worke we would redeeme some time to reade to pray or to conferre wee should finde wonderfull profit and walking in earthly things we should haue heauenly mindes Vers. 104. By thy precepts I haue gotten vnderstanding therefore I hate all the wayes of falsehood AS in the beginning of this part the Prophet of God protesteth his loue to the word so now in the end he sheweth his hatred to the contrarie This then as we haue partly set down before more largely by Gods grace shall shew hereafter is a true token of loue to the word wheÌ„ we either hate falsehood in religion or corruptioÌ„ in manners We are then to looke into our hearts to see if we hate Poperie and heresie if there bee in vs an hatred against blaspheming of the name of God against adulterie false dealing and such like For we cannot loue the true worship but we must hate heresie we caÌ„not loue Gods name and yet not hate the abusers of it wee cannot loue chastitie and true dealing but we must hate adulterie and vnrighteousnesse But if wee feele our selues to be indifferent persons and come what come may we care not greatly vndoubtedly wee are of no religion For if thou doest not hate an Atheist thou louest not God if thou hatest not heresie thou doest not loue Gods law if thou hatest not adulterie thou art not truly chast if thou hatest not false dealing thou art vnrighteous We see heretiks neuer hate one another because none of them loue the trueth for the Papists can be content with the Familie of loue and the Family of loue with them Wherfore we see that many doe falsely pretend religion chastity and true dealing Note here in that he saith I haue gotten vnderstanding by thy word as though his vnderstanding was the cause of his zealous hatred of the false worship What is the cause then that men doe not hate euill in greater measure because they bee ignorant and knowe nothing Indeede noueltie displeaseth them a little but when they be somewhat acquainted with that which is taught them they will like it well enough Why doe we hand ouer head take any religion euen because we haue not gotten vnderstanding Why doth heresie get such easie entertainment with many of vs because we are vnconstant and borne away with euery blast as witnesse Peter and Iude and because wee are not fast rooted in knowledge as is mentioned Ephes. 4. Many in our countrie are stiffe in heresie because they were neuer sound in iudgement they were euer inconstant they were neuer rooted in Iesus Christ and therefore were carried away with euery puffe of vaine doctrine Some indeede as we haue said before fall for lacke of good conscience but some neuer come so farre because they heard not or else heard very negligently and therefore whosoeuer shall now come and blow an illusion in their eare he shall be heard How shall we know an enemie he commeth vnder the cloake of loue and is couered with the vizard of honestie but his vnderstanding faileth his iudgement is corrupt In that it is here saide all the wayes of falsehood we must note that we are to growe from knowledge to knowledge from faith to faith from glorie to glorie that growing in godly vnderstanding we may grow also in hatred of falsehood This verse may seeme to haue some contrarietie with the verse a little going before where he saith I haue abstained from euerie euill that I might keepe thy law but indeede there is none because no true mortification both here and in that place is required an hatred auoyding of euill Wee must knowe that the way to make good things frâ—â—â—te is the way to feele euill thing sowre As when thou art grieued to feele thine eye an occasion of euill or euill thoughts to bee in thine heart with bitternes and vexation of spirit thou must striue against them and God will giue thee strength to striue not onely without constraint but also of a loue of good and a hatred of euill The first way then vnto righteousnes is wear somâ—â—es of sinne and to striue against it though with great trouble because the more we vexe torment and disquiet our selues the more we shall come to the loue of good and then the hatred of sinne will growe of it selfe If then a man cannot finde this hatred of sinne in him hee must labour to auoide all occasions that hinder his vnderstanding of the truth as distractions troubles of minde and vse all meanes to grow in knowledge as reading hearing conferring and such like For our not profiting in knowledge is our not profiting in hating of heresies and our â—ot hating of heresie is a token of our not profiting in knowledge When we heare then if our hearing doe not worke in vs a loue of the truth and hatred of the contrarie wee haue not profited in knowledge but if we grow in knowledge we shall knowe it by profiting in the loue of the truth and in the hatred of falsehood Wee haue shewed how in the former portion the man of God testifying his affection to Gods law and concluding with his hatred to the contrarie intermiâ—gieth his reasons that because he found by experience that the word of God made him wiser then his enemies than his teachers and the aged and did preserue him from euery euill way therefore he found such comfort in it that no naturall thing was so liking to his outward man as this was to his inward man PORTION 14. NVN. Vers. 105 Thy word is a lantorne vnto my feete and a light vnto my path THis portion following is a prayer to the Lord to bee further instructed in the word of God and to haue his affections thereby more reformed The reasons which hee vseth bee three the first is his faith in the word in that he made account of it to be the onely meanes whereby he should be directed in all his wayes and this is contained in the first verse of the portion Thy word is a lantorne vnto my feete and a light vnto my steps or path The second is his constant purpose to perseuere in the obedience of Gods word in the verse following I haue sworne and will performe it that I will keepe thy righteous iudgements The third is his miserable calamitie wherein he was which constrained him to pray which appeareth in the next verse I am very sore afflicted O Lord quicken me according to tâ—â—y word These things are afterwards shewed in the verses following as his faith in Gods lawe in the two last and his calamity
care herein as they do who neuer can content themselues in carking and caring when they are to bring in the fruites of the whole yeare in their haruest Many would thinke that this praier of the man of God is superfluous but if they truly knew their owne decaies of faith and shrinking in obedience they would not suspect this Psalme of any needlesse repetition but would acknowledge that it is the wonderfull wisedome and goodnesse of Gods Spirit so to prouide for our vnbeleefe and disobedience And as the holy ghost doth here set down the glasse of regeneration and teacheth vs how to pray for the continuance of our obedience and strength of faith so we must so behold our corruptions therein as from henceforth we may haue a greater iealousie of our selues in them both We learned in these two prayers how contrary to the doctrine of the Sophisters hee craued knowledge not of desert or merite but of grace and mercie Where we are to remember that when we are to craue of God any new mercie to be receiued or perseuerance in some mercy alreadie receiued we must say with the man of God Deale with thy seruant according vnto thy mercie Now in that he doubled as we may see his request he sheweth the great necessitie of it and that the mysterie of faith is great This is a thing that much deceiueth many when we thinke that we haue eyes and can see into matters as farre as other men we haue eares and can heare as much as another man can doe we haue as good wits and reason we can conceiue and iudge of a thing as soone and as well as other men commonly doe Here is a great iudgement of God that we cannot acknowledge our dulnes and deadnes and that we cannot attaine vnto the mightie power of the word as we ought to doe for wan◠of this we become so fruitlesse in reading and in hearing because we cannot truly vnderstand what we reade or heare we gather one thing here and another thing there we gather many things falsely and often finde fault with the deliuerie of the word when the fault is in our selues in that we neuer suspect our selues our reason nor iudgement The children of God must be iealous ouer their owne affections must know that there is no such naturall thing in them but that all is the gift of God We are here then to learne continually to pray that our iudgement may be enlightened with the true vnderstanding of the word and our affections renewed into the due obedience of the same If we should see in how many things our reason erreth and our affections wauer in vs we should surely acknowledge that there are no superfluities in this Psalme For vntill we be fully acquainted with the dulnesse of our hearts we shall not see our necessitie in vsing the like prayers but he that seeth the blindnesse of his minde and corruptions of his heart and desireth nothing more than to become a new man in Iesus Christ and to learne nothing more than Iesus Christ crucified howsoeuer others perswade themselues of more mysticall knowledge without this in truth knowing nothing he will count all other knowledge but lothsome and as dung in respect of the doctrine of regeneration whereby he is become a new man in Christ. For it is a greater blessing where this knowledge doth abound and other gifts are in lesse measure than where this is but small though in many other gifts we doe abound For euery man must not be learned euery man is not to trauell in the profound mysteries of the Scriptures but euery one had neede to be humbled and we being all destitute of grace had neede to be taught of God as children that being spirituall we may iudge our selues that the Lord will not iudge vs and howsoeuer we thinke of our selues now when the Lord shall take from vs the darknesse of our hearts and the mists of our affections we shall espie our dulnes and blindnes to be very great Vers. 126. It is time for thee Lord to worke for they haue destroyed thy law AFter the man of God in the verses going before had praied for himselfe now he commeth to pray against his enemies after he had prayed for ease of his trouble which he had amōgst his enemies when he himself in the meane time had deserued well of them and had prayed that his knowledge might be ratified both in the law and Gospel of God he now commeth sheweth a reason why he would the Lord should so do with him euen because of the generall flood of iniquitie and vniuersall corruption both in religion and maners as knowing that it was now high time to keep and to be taught the statutes testimonies of the Lord to be confirmed both in obedience faith because happy were they that now could beleeue the law and keep the couenants when on no side one might finde examples of the one or of the other His meaning then briefly is this O Lord seeing there is no further place left for prayer for them seeing I haue executed iudgement and iustice euen to the failing of mine eyes seeing for all that I can do or say they wax worse worse and whereas before they had some reuerence of thy iudgements and now they are growne to the contempt and confounding of thy law seeing mercy will not preuaile with them but the longer thou bearest with them the more they are hardned but iudgement must be vsed it is time O Lord to put to thy helping hand The man of God we see breaketh not out suddenly into this prayer but vpon the great neede which vrged him thereunto We are here to learne first that though at all seasons it be needfull to pray to be guided in the true vnderstanding and due obedience of Gods word yet then especially when through the generall floods of iniquitie all without that especiall grace of God all are like to be carried away For as common and vniuersall floods sweepe all away before them with their swift and violent course so in the common floods of corrupt religion and manners euery man thinkes that the best religion which most men doe hold and that those things are most lawfull which are most vsuall But this is a peculiar and speciall grace of God to be exempted from that generall corruption as was Enoch who was preserued to walke before the Lord in that corrupt age Noah reserued when all flesh had corrupted his waies and Lot who liued a iust man euen among the filthie Sodomites If then we shall be preserued from corrupt religion when religion is vsed but of custome and not of conscience when it is vsed coldly and there is no heate in it if when mens manners are generally become corrupt so that there is no humilitie no mercie no pitie no chastitie no puritie no righteousnesse no true dealing no care of our neighbours credit we
points of the Law yet hee purposeth rather to shew how hee was no notorious sinner or such a one as did fouly and grâ—ssely forget the Law So his meaning is thus much in effect Although I haue offended yet haue I not cast thy Law behind my backe I find and confesse how of frailtie and infirmitie I haue offended â—â—â— not maliciously and obstinately Wherefore although we cannot be free from all sins yet we must beware of presumptuous â—â—â—â— and although we are weake yet we must not willingly and wittingly depart from the law What then is the cause why oft it is so long ere we be deliuered euen because wee lie in some secret sinne For wee must plead our cause in a right plea if wee will pleade with God if we suffer as wel-doers wee may pray to the Lord for defence but if wee suffer as euill-doers we must labour to repent Wherefore in all discredit reproches and ignominies we must labour to say in the trueth of our hearts I haue not forgotten thy Law Vers. 154. Pleade my cause and deliuer me quicken me according to thy word THis agreeth also in the second place with the second verse of the 16 Port whereof we spake before Answere for thy seruant in that which is good The children of this world are wiser in their kinde than the childreÌ„ of God the man of God had such enemies as in subtilties were wiser in force stronger and more valiant than hee which made him enforce his praier to the Lord that he would be his tower against their assaults and his aduocate against all their policies Thus we see he trusteth not to the equitie of his owne cause but to the Lord whereby wee may gather that the cause why our oppressors preuaile oft against vs is because wee trust too much in our owne wits and leane too farre vpon our owne inuentions opposing subtiltie to subtiltie one euill deuice to another matching and maintaining policie by policie and not commit our cause to the Lord. Wherfore in such a case we are to pray to the Lord to put wisedome into our mouthes that wee may bee taught what to speake and strength into our hands that we may know how to fight Quicken me according to thy word whether the Prophet desireth to be quickned corporally or spiritually whether for that hee was readie to be swallowed vp of his aduersaries or for that hee needed some inward comfort or whether it were for both it is not greatly materiall but I thinke we may safely take it in both senses For if he were quickned in the spirit he knew that the other comfort would follow after So that if we vnderstand it spiritually he prayeth that by faith and quickning grace hee might be encouraged to goe on forward and that he might no more faint hereafter than he had done heretofore Without which grace supporting and renewing him he was like to quaile vnder the burden Thus we see Gods children are often at deaths dore in body and soule and therefore had neede to pray to be quickned In that he addeth according to thy word he giueth vs to wit that all our helpe is in the word of God and that all our helpes which proceede not from the word and promise of God in the end become vaine Although this doctrin seemeth at the first to be a common thing yet the onely cause why wee so often faint vnder the crosse is because wee forget Gods promises or elâ—e we cannot beleeue that the truth of them particularly belongeth vnto vs. And this is that that maketh the very children of God so often to stagger the want whereof is great Suppose yee saith our Sauiour Christ that the Sonne of man when he commâ—th shall find faith on the earth whereby he noteth what an hard thing it is to haue true faith which so is fixed in God as neuerthelesse there is no faith but in his word Verse 155. Saluation it farre from the wicked because they seeke not thy statutes HE said in the portion going before they are farre from thy law here he saith they seek not thy statutes in which words he expresseth his meaning more plainely In the former place he saith they were farre from the law here he confesseth they sought it not at all His meaning of this verse is thus much I see their manners are wicked I know they cannot prosper in them for thou art the iudge of the world therfore they haue no interest to saluation And why there is no coherence betweene wickednes and saluation If we were in truth perswaded of this we would not so ly in sinne For if we did surely beleeue that saluation pertaineth to none but to them that keepe a true faith and therewith labour to ioyne a good conscience how durst we be so bold Idolaters so prophane swearers so vnreuerent breakers of the Sabbath If blasphemous mouthes were throughly perswaded of this would they not tremble and quake that now mocke and scoffe at the ministerie and ministers of the word we see then how pâ—arcing words these are They that depart from God by going to wisards they that go farre from his word by changing his holy Sabbath which is as a day of medicine for the soule into an hurtfull day the Lord will also depart from them the Lord will be farre from their saluation All sinnes wherein men lie and continue put them far from saluation But who then shall be saued euen they that labour for faith and a good conscience Who then shall be damned they that are farre from faith and seeke not Gods law As this doctrine is to the terrour of the wicked so it maketh for the comfort of the godly We see the vngodly proue very couragious and thriue very notably in their sinne not being presently punished because such is our corruption that vntil we taste some outward smart we become hardned This declareth in that we abstaine from sinne onely for punishments sake and we would sinne at riot were there no punishing that we are but Hypocrites and such from whom saluation is farre off Well if saluation be farre from them that seeke not Gods law then may we gather on the contrarie that saluation is neere them that seeke his law for like is the rule of contraries If we then labour for faith and a good conscience we may assure our selues of saluation Wherefore wouldest thou haue assurance to be saued let the word be neere thee in thy mouth and in thine heart Rom 10. 8 Let it dwell plentifully in thee with all manner of wisedome Col. 3. 16. Here is also a good rule as we see whereby we may discerne who be good and who be euill Here the Lord hath set downe one stedfast order which is a touchstone to trie al men and howsoeuer we account of it it is alwaies the same and like to it selfe condemning sinne commending holines Oh to what extremities should we be brought in these
latter dayes of sinne and iniquitie wherein heresies haue so corrupted doctrine and vngodlines hath so stained our liues if we had not this constant rule of Gods word among vs Oh what a treasure is it whereby we may see heresie and auoide it whereby we may see truth and follow it Which rule of equitie seeing willingly the wicked depart from they are worthily plunged and plagued in their owne sinnes Vers. 156. Great are thy tender mercies O Lord quicken me according to thy iudgements THat is True it is I am a sinner O Lord but yet I am not a desperate sinner as mine enemies are but such a one as on whom thou wilt shew thy mercies therefore I hope that thou wilt helpe If thou shouldest simply deale with me according to my deseruings I should be condemned for who can stand in thy sight iustified but I compare not my selfe with thee but with them who are become mine aduersaries According to thy iudgements Such is thy fatherly mercy which forgiueth my sinnes and heareth my prayers that thou wilt not reward me according to mine iniquities but wilt fauourably looke vpon me according to the multitude of thy mercies Vers. 157. My persecutors and mine oppressors are many yet doe I not swarne from thy testimonies THis sentence is the same in effect with diuers other in diuers portions of this Psalm As The proude haue had me exceedingly in derision the proude haue digged pits for me the wicked haue laid a snare for me and such like Now in that he saith my oppressors are many he sheweth that he had not to doe with one man or two but with many It is a matter as wee haue shewed before to be godly among the godly but he is a diuel that is euil among Angels and therefore was he worthily cast downe into hell and he is a sinner that will sinne among Saints and therefore iustly was Adam throwne out of Paradise If we liue among the godly what praise is it to be godly nay what an horrible thing were it not to be godly If the Church discipline were truly executed it were a small commendation to do well and to abstaine from sinne yet now in this want it is praise-worthie to abstaine from sinne for feare of God But it may be we taste not of such troubles as the Prophet tasted of because we liue not so carefull of godlinesse as he did which if in truth we did we should haue troubles as he had Well we are in this world as sheepe among wolues to trie vs whether we will be corrupted with the euil examples of this world or whether we will swarue from the Lord our God whilest he proueth vs. Their carnall reasoning commeth to nothing which say the world is set on euill the world was neuer so wicked charitie was neuer so colde a man cannot now professe without taunts scoffes and troubles For we see here that the Prophet in his time had many and great persecutors whom notwithstanding so manifold corruptions could nothing mooue Wherefore we must learne although sometime we are slaundered though sometime we are euill spoken of taunted and troubled our estate is not worse than our forefathers hath bene and the beloued Saints of God haue had before vs. So long as we are well entreated of God and man we will keepe the lawe but when we suffer reproaches taunts iniuries losse or discredit we then run either to euill meanes or to reuengement or to dispaire Where many iniuries haue bene offered many haue bene rendred againe if they haue not requited iniury for iniury with reuenge they haue vsed some ill means to escape out of their trouble if they haue not vsed ill meanes yet they haue secretly begun to mistrust God his promises and prouidence and haue gone to wisards and witches if they could doe nothing in malice they would doe something in policie if they could preuaile with neither they would fall to dispaire But the Prophet of God vseth here no vnlawfull meanes he goeth not in his affliction to Sorcerers hee recompenceth not ill for ill hee did not dispaire in God his promises he did not thinke with himselfe that the Lord would defend his enemies cause and forsake him but hoped still in God his good and appointed time to receiue helpe wherein the man of God is set before vs for our imitation in that neither his faith could bee shaken nor his obedience slaked nor daunted And surely this is Sathans last refuge and most daungerous assault to perswade vs in affliction that therefore the Lord doth plunge vs in miserie because he hath no loue towards vs. But the man of God opposing his faith to all such temptations saith I know O Lord by the records of thy law that thou hast laide vp helpe for mee and that thou art my defender How sweete and comfortable this is they which are humbled and well exercised by temptations know What greater assault vsed the diuell to our Sauiour Christ than this what saith he doest thou thinke if thou werst Gods childe thou shouldest want bread it is not like if thou werst the sonne of God that hee would or could suffer thee to be without food Like are his temptations to vs art thou thinkest thou the childe of God then thou shouldest be helped then thou shouldest not lie in this case This was his last dart which he threw at Christ on the crosse if thou art the childe of God then we doubt there is nothing but thou canst helpe thy selfe Well we see here that the man of God neither mistrusteth Gods promises nor forsaketh his law Neither surely is our faith sound vntill we can beleeue in miserie neither is our obedience pure vnlesse we continue euen when we are oppressed not of a few but of many For then we may perswade our selues to haue true faith when it is wrought in prosperitie and tried in aduersitie and being voide of all helpe of men wee still hope for helpe of God that we may say I will not be afraid often thousands of the people that should beset me round about Psalm 4. 6. Though I walke through the vallie of the shadow of death I will feare no euill for thou art with me thy rod and thy staffe doe comfort me Psalm 23. 4. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other thing shall be able to separate vs from this loue of God which is in Christ Iesus our Lord. Verse 158. I saw the transgressors and was greiued because they kept not thy word THis also in substance we had before where the Prophet saith Mine eyes gush out with riuers of water because they kept not thy law my zeale hath euen consumed me because mine enemies haue forgotten thy word The Prophets words in a word haue this meaning Lord as for mine owne things or priuate iniuries I am cōtent to put
they differ The sins of the people moue God to punish them with euill gouernours c. How Christians should communicate good things Preparation to the hearing of the word All our power in prayer commeth from the word The life of faith very secret and often hardly discerned How we must haue not onely a knowledge by the last commandement of our naturall corruption but also an experience Prophaning of holy exercises Note well Sathans diligence We must be as diligent to serue the Prince of glorie as the 〈◊〉 are the Prince of darknes The 〈…〉 the light law Law â—â— Gospell in â—â—â— ages till Christ came No thriuing in sinne The feare of God the strong bridle of the faithfull The great power of Gods feare Thankesgiuing How feruent prayer preuailes with God A sweete consolation The heart whose it is by right A great mercie not to thriue in sinne Patience Hardnes of heart Simile To suspect our own wisedome in matters of saluation Diuers infirmities of men Admonition How can rebuke kindly A good counsell Iudgement To vse well the graces which God hath giueÌ„ vs. The generall promises of outward things 1. Tim. 4. 8 To learne to obserue inward corruption by the outward sense How some respect neither cursing nor blessing Sinne how terrible An experienced faith Gods prouidence The Church hath a mixture of good and bad Simile Our faith the same with the Fathers How the law and the Gospel is to be preached Of profiting by hearing of sermons Of Gods presence and how to present our selues before him in his worship Heb. 11. 26. 27 Differences of sinning in the godly and godlesse How some can correct the same sin in others which they like in themselues How many couer sinne by example What respect God hath to his children in the execution of his iudgements A good signe of Gods grace when Gods sweete blessings make vs more free in his seruice How God accepteth the will in some for the deede Of our happy communion with Christ how thereby wee haue an assurance of all his insearchable riches Iustification sanctification goe together If we respect Christ his Crosse wee may not continue in the filthines of our sinnes How sinne dwâ—lles in the godly How the diuell chuseth the best wits for his seruice How many sinnes may lie couered vnder one How to preserue a teÌ„der conscience to keepe our hearts from hardning How dangerous to reiect grace and light offered How coÌ„trary the iudgmeÌ„ts of the word worldare How sinne 〈…〉 the qualitie of the Serpent The iudgement day of Gods 〈…〉 day of 〈◊〉 redemption To sit 〈…〉 Note â—â— How profitable â—he crosse it Children and bastards how they differ Priuie pride Matth 4. The hearing of the word preached How corruption â—urneth grace into wantonnes How our own kindred may hinder vs with God How to entertaine and loue the Saints How to labour for contentation if we will profit in godlinesse How to attaine the measure of blessings which God hath appointed for vs. A good note of our loue to vertue Not to proceed rashly in iudgement against any man The ende of the wicked Prayer How to cure contention Prayer Selfe-loue selfe-will Pride Admonition Matrimonie Affliction Doctrine How troubled mindes feare threatnings How greatly God is pleased with faith on his prouidence Admonition How to put difference betweene persons The passions of Christ in his death Obserue well the heart in all things How the diuell malignes the best Memorie Wherefore the Lord bids vs flee Fornication but re sist the diuell The zeale of youth and of age The differeÌ„ce between our feelings in our first conuersion and afterwards Simile Prayer The end tries all To be faithfull in our owne busines Anger The godly mans peace Chaplaines Hardnes Iudgements To seeke first the kingdom of God The Diuels registers Sound profession How to hide our treasure How God rewardeth vs. Not to dwell in sinne To empty our selues of euery one Priuate examination and confession * Or spiritual Differences in sinne Children regenerate Affections Tithe Studies A liuely faith Vehement speeches Admonition Death The coÌ„tempt of the Gospell a signe of wrath How to respect aduisedly the workes of God A coÌ„solation to one afflicted Iob. 7. 15. Act. 16. 27. * The afflicted must flie idlenes Sinne. Mirth Griefe Vehement speeches A graue counsell to Ladies To a man of ciuill life much troubled in minde Teachers 2. Cor. 1. 3. Ioy griefe Sabbath How to â—â—rrie our selves in the temptation Few meanes vsed in truth better than many in ceremonie Faith and feeling How God blesseth and directeth the single and simple heart Isaac was blinde and so was Iacob Sinne. Heretikes To lie in any one sinne how dangerous To walke vprightly To thriue in sinne Deceitfulnes of sinne Iohn 3. 4 All must reade the Scriptures Act. 17. Heb. 3. 12. 1. Pet. 3. Reading the Scriptures in the Church Heb. 4. 2. Preaching Hearing the Word Law Gospell Amoâ— Dei amorem proximi geâ—eâ—at Generall obseruations concerning the Dâ—calogue Rules 1. Preâ—â—pt Euill forbidden Good commanded The second commandement Generall euils Speciall euils Occasions of the breach of the secoÌ„d law What wee must tolerate in a Church which lies not in our power to reforme General good Speciall good thing Occasions of good Sufficient prouision for Godâ— sâ—ruie 3. Precept 4. Precept Publike exercises Priuate exercises 5. Precept Triall of the loue of children to Parents Triall of the loue of Parents to children Triall of the loue of Seruants to their Maisters Triall of the loue of Maisters to Seruants The sixt Precept The seuenth Precept A man may commit adulterie with his owne wife Meanes of Chasti ie 8. Precept Idlenesse Restitution 9. Prccept False witnes Psal. 15. Suspâ—â—ion against any man without any iust cause a sinne against the ninth commandement 1. Cor. 13. Charitie suspecteth no euill 10. Precept Motions What motioÌ„s are forbiddeÌ„ in the tenth Commandement How wee be infected with the motions which come from Sathan the world Who is our Neighbour Ioh. 3. Ephès 2. 3. The Mediator described 1. Cor. 1. Faith defined What Creatiâ—â—â—â— Vse of the first article of the Crâ—eâ—e Christ verie GOD. Christ very Man Vse of holie Conception Vse of Christs Prophesie Vse of his Priesthood Vse of Christs kingdome Christs passion most grieuous in bodie and soule Vse of Christs buriall Phil. 3. 9. 13. Rom. 6. 12. Vse of the article of the Resurrection Iohn â— 14. Vse of Chrstes intercession 1. Thess. 4. 26. 1. Cor. 15. Phil. 3. 10. Rom. 12. 13. Church The holie Ghost alone giueth vs the assurance of the pardon of sinnes * By Faith wee come by degrees to feele to haue a comfortable experience of the pardon of sinnes The comfortable vse of all the articles of the Creede Faith onely iustifieth Rom. 3. 28. A reward to workes is promised of Gods free mercie and not for merit Workes Law and Gospell coÌ„demne sinners which
though babish things both in life and doctrine become vs being babes yet hauing past our child-hood the Lord looks for more manly ripenesse both in knowledge in holines of life though our perfect age be not consummated before the resurrection As little children whether in teachablenes to good or reformablenes from sinne are either woâ—â—e by a faire word or â—llured by a trifling benefit or awed by a checke or feared by a frowning looke or stiiled by seeing another beaten before them or else quieted by the rod so if we be children either the promises of God must affect vs or the mercies of God must allure vs or his threatnings in his word must awe vs or his angrie countenance must feare vs or his correcting of others must humble vs or else the corrections of God vpon our selues must pull vs downe But as those children are of most liberall ingenuous nature who are rather allured with faire words than driuen to dutie with the rod so they are most gracious which are most broken with the conscience of their vnkindnesse more prouoked by the promises of God then by all the curses thunderings and threatnings of the law but they that are affected with neither degenerate as yet from the affections of children Hypocrisie 1 HEe obserued some who outwardly liued an honest ciuill life yet lying hypocritically in some sinne were constrained in death or before to vtter it to their shame Which kinde of iudgements are most necessarie that God might shewe himselfe to be God and his threatnings to be true that the wicked might lesse reioyce in their exceeding impietie and that Gods children might be raised from their securitie Iudgement 1 IN our most earnest matters wee must be zealous ouer our owne heart and then especiallie examine and call to account our affections because that in such a case there is either some speciall worke of God or else it is some notable worke of the flesh or of Sathan And whereas it is a pedagogie of the soule that in all things we had neede to aske the gouernement of God by his word and spirit for that a man knoweth what hee is but not what he shall be in this or that action When wee cannot gage the depth of our heart wee must impute it to want of prayer and the not trauailing with our heart how to doe the things in wisedome 2 Though all exercises of pure religion purely vsed doe both strengthen iudgement and whet vp affections yet reading hearing and conferring do most strengthen iudgement and in part whet on affections But praying singing and meditation doe mosâ— chiefly whet vp affection but in part strengthen iudgement and vnderstanding 3 Being desired to giue his iudgement of a weighty matter hee answered Syr neither am I able to speake nor you to heare for that wee haue not prayed indeede I may talke and you answere as naturall men but wee are not now prepared to conferre as tâ—e children of God 4 Hee fatherlie exhorted men to labour for increase of iudgment first by reason then by example by reason thus without soundnes of iudgement it is a more difficult trauailing for the childe of God with his owne heart to any fruit Againe not being stayed in iudgement one shall be troubled to commit and afraide to doe many things which indeede he might lawfully and comfortably doe if he had knowledge Thirdly wee shall not without good knowledge satisfie our godlie desire in perswading or dislwading anâ—e for that we cannot doe so assuredly substantially and effectually as wee ought and would doe By example he exhorted men to consider of the Prophet Dauid in his Psâ—lme â—19 hee prayeth for knowledge hauing no one thing oftner then this Teach mee O Lorde thy statutes c. Sound ioy 1 THe more one tasteth of heauenly things the lesse is his ioy in earthly things the more one feeleth earthlie things pleasant the lesse ioy can hee haue in heauenlie Coloss 3. 1. Phil 3. 20. 2 Wee must in reading the iudgements of God obserue this rule If any man will trie conclusions against Gods conclusions hee shall prooue nothing in the ende but himselfe to be a foole And if hee faile in his triall by how much the more he might be admonished by so much the more hee shall be without excuse There are many that feare Psal. 14. 5. where no feare is but there are more which reioyce where no cause of ioy is 3 Some ioy euery man must haue either carnall or spirituall and therfore when Cain had lost his title and interest in heauen hee made himselfe a seate on earth and when hee had lost the harmony of a good conscieÌ„ce his nephew Tubal was faine to inuent Organs that hee might haue some musicke and solace in outward things And 2. Kings 11. when the people could not haue their owne fond delights Salomon causeth Apes Peacockes and such like to bee brought from Ophir for them Men will haue ioy â—t they cannot haue the more solemne melodie by Arte they will haue the common instruments of the Countrey But the reason is because the soule is mouldring and the heart is pâ—rching drie But let these sandie mouldring earthly hearts consider that there is no secure nor true ioy which either time may loose or death dismay or the iudgements of God make afraide It is no sound ioy that either will leaue vs or wee shall be glad to leaue it as an vnprofitable possession 4 Manie had rather part from all fauour of God then loose the grace of some wittie speech which they haue deuised but cursed bee that merriment which respecteth not either dutie to God or loue to our neighbour Knowledge THere are manie who haue a generall knowledge of the Truth but when it comes to particular practise they are hindred with profites pleasures and selfeloue 2 They whose knowledge is in swelling words and painted eloquence of humane wisedome being but a doctrine of the letter in their death they are as if they knew nothing of Christ crucified and whereof comes it that there is so much preaching and so little learning but because men preach and delight to heare plausible nouelties to please the eare rather then the simple power of the Word to pierce the heart they take the bone and refuse the marrow they are content with the shell but want the kernell and not onely the law killeth but also the Gospell that is the letter of the Gospell beeing ministred without the spirite Aske the wounded conscience what comfort it is to heare that Christ dyed for our sinnes Nay aske if this gall not as much as the lawe it selfe so long as it is rather conceiued by reason than receiued by faith 3 He said how after hee knew God hee desired by prayer two things principallie the one that hee might loue the Saints the other that hee might willingly and
much into the affection or manner of doing in the speaker as to his prefiting by the wisdome and prouidence of God this is a marke of a sincere and sanctified heart 40 Iudgement being corrupted wee can make reasons for our selues but not for others 41 As God giueth worship vnto vs so we must aduaunce the worship of God otherwise all our goodly gifts will be but as the gourd of 〈◊〉 is the locks of Absolom For as the gourd of Ionah did suddenly wither not beeing able to keepe him from the parching Sunne so our gifts shall suddenly rotte not being able to keepe vs from the heate of the wrath of God and the beautifull things wherein we were more proud in our selues then profitable to others shall rather be a way to bring vs to our destruction than a meanes to helpe vs to our saluation 42 Whensoeuer we come to a generall promise of outward things wee must not take it so vniuersally as admitting no exception but know that outward promises doe so farre extend as they stand with God his glorie and our good as also that either some sinne or some failing in obedience or the want of saith or triall of faith may suspend the performance of them 43 Wee must learne by oâ—r outward senses to espie our inward corruptions For why doth my sense lâ—ade me to this sinne but because mine heart hath ledde my sense and my corruption hath stolne away mine heart or why doth my sense helpe me in this good but that my heart hath gouerned my senses and God his Spirit hath guided mine heart our outward senses will bewâ—ay our inward affections For looke what I loue I am ready to heare of it I am willing to see it looke what I loue not I care not to see it I esteeme not to heare of it 44 It is the sâ—upour of this age not to regard a good name not to bee touched with reproches not to care for the prayers of men not to feare the curses of men In times past they were superstitious in hauing men pray for them euen being dead now they are prophane not esteeming the prayers of men whilest they be aliue Sinne bringeth alwayes it owne punishment with it it neuer wants a tormentor it is a snare an assise a bench a Iudge a Iailor an hangman to it selfe Though all Quest-men could be intreated and the Iudge himselfe be corrupted yet iudgement and inquirie iâ— at hand It intangleth our consciences it bindeth and pinnioneth vs with cordes but righteousnes is it owne reward and carrieth an whole court with it it carryeth a sword to reuenge a crowne before it selfe to reward it selfe For as manie in the middest of merrie cups haue their grieuous gripes so manie in the gripes of desperation are refreshed with their cup of consolation And as the wicked howsoeuer he hideth himselfe for a while is gotten at the length of the Sergeant of his owne conscience so howsoeuer the godly for a time content themselues to mourne in sorrow yet in the ende they are found and refreshed with the Sauiour of their soules 45 There is no faith but by the word no experience of faith but in temptation and yet we must not tarrie vntill our faith be proued by great triall but be content to be wrought vpon by smaller things For it is the goodnes of God to giue them faith in greater matters who would haue faith in lesser things and it is the wisedome of God first to giue little trials and then to giue greater 46 The politike Atheists and disciples of Philosophers of our time thinke that raine must come by a coniunction of Planets of necessitie We graunt the Lord vseth meanes but so as he intendeth and remitteth them by his owne limitation and power Man in want sueth to the creatures the creatures not able to supplie it complaine to the earth the earth seeketh to the heauens the heauens craue helpe from God as the last refuge whereunto we flie immediately God as the author from whom our helpe commeth heareth the heauens the heauens answere the earth the earth relieueth the creatures the creatures minister vnto man 47 The Arke had cleane and vncleane beasts Abraham had Ishmael and Isaac the Common-wealth true and false subiects an house hath thriftie and vnthriftie seruants the body members and excrements the Church good and bad 48 As he that hath tenne graines of Pepper bruised hath no more in quantitie than the man that hath tenne graines vnbruised howsoeuer he hath a more odoriferous qualitie than hath the other so in substance the Fathers had no other faith than we haue in Christ Iesus howsoeuer it being more vnfolded vnto vs is more comfortable than to our Fathers 49 It is a worne controuersie whether the Gospell or the Law is to be preached We answere both the Law is to prepare the Gospell is to follow after So likewise whether it is better to gouerne by clemencie or by seueritie We answere by both But if in comparison ye aske whether the Law or the Gospell is most to be preached the lenitie or rigour of the iudge most to be vsed we say consideration must be had of the persons preaching and preached to The person preaching may be of this or that gift more inclinable to doe good this or that way True it is Iohn did no doubt sometime pipe and Christ sometime mourne but for the most part Iohn did mourne and Christ did pipe being ordained of God thereunto The persons preached to if they be alreadie humbled must haue the promises if they be in their sinne and ignorance or are fallen by securitie the Law rather than the Gospell is to be vrged This holy mixture and wise order we may obserue both in the Prophecies and in the Epistles of the Apostles 50 Many say they can profit by some and not by others It is their infirmitie and they must be humbled Yet thus much for our comfort it is God his mercie if we profit any way howbeit stay not here for either thou must at the least desire to profit by both or els in the end it will come thou wilt profit by none It is vnnaturall for an old man in Christ to be fed againe with the dugge of the first doctrine as it is vnseemely to offer the strong mysteries of faith to a childe and nouice in Christ. We must learne not onely to discerne good from euill but better from good Some can dance when Christ doth pipe some can sorrow when Iohn doth mourne some can tremble when Paul preacheth of iudgement some can reioyce to heare him preach the promises some can entertaine him when he commeth with a kisse some can profit more when he commeth with a rod. Some will say if doctrine be much vsed we cannot vnderstand he is too profound some if perswasion be vrged we can learne little he is alwaies about one matter
himselfe whether hee be in the Faith or no 2. Cor 13. 5. Why else 2. Secondly because euery one must be able to proue and examine mens doctrines and doings by the Scriptures that they be not in their saluation by them deceiued 3. Thirdly because euery one must be able as his calling requireth to teach admonish exhort and comfort one another 4. Fourthly because euery one must be able to make an account of the faith and hope that is in him What if men cannot reade Then they must vse the helpe of others that can reade Is it enough to reade the Scriptures priuately or with others No for God hath also commaunded to heare them read publikely in the Church And is it enough to heare them read publikely in the Church No for hee also hath ordained preaching to be vsed Why must preaching be ioyned with â—eading Because it is the most principall and proper meanes to beget Faith in vs. Why must Faith be mixed with the Word read and preached Because otherwise the word profiteth vs nothing How many things are requisite to bee in euery one that will come to heare the Word read and preached Amongst others foure are necessarie What is the first 1. First a reuerend feare of the Maiestie of God 2. Secondly an assured faith in Christ. 3. Thirdly an earnest endeuour to frame our liues thereafter 4. Fourthly they must pray for the holie Ghost to bee giuen them to enlighten their mindes and to write all these things in their hearts Which be the principall parts of Gods word The Law and the Gospell What call you the Law It is that part of the Word that commaundeth all good and forbiddeth all euill What if wee could keepe the Law Then wee should be blessed What if wee breake the Law Then we are subiect to the curse of God and so to death and damnation What call you the Gospell It is that part of the word which containeth the free promises of God made vnto vs in Iesus Christ without any respect of our deseruings What doth that worke in vs It worketh in vs a true and liuely faith in Iesus Christ whereby wee lay holde of the free remission of our sinnes in him and the true repentance of them What must wee learne by the whole word of God Two things 1. First to make a right and sound entrance to our saluation 2. Secondlie how to encrease and continue in the same vnto the ende What is required for our right and sound entrance to our saluation Three things are required 1. First to know and to be perswaded of the greatnes of our sinnes and the miserie due to the same 2. Secondly to know and be perswaded how we may be deliuered from them 3. Thirdly to know and bee perswaded what thankes wee owe to God for our deliuerance How shall wee come to the right sight of our sinnes and a sound perswasion of the greatnesse of them By the spirit of God leading vs into the true vnderstanding of the Law and a due examination of our selues thereby Where is the Law set downe It is written in many places of the Scriptures but the summe thereof is contained in the ten Commandements Rehearse them I am the Lord thy God thou shalt haue none other gods but me How are they deuided Into two principall heads or tables as they be called What doth the first table teach vs It teacheth vs our dutie towards God and is contained in the foure first Commaundements What doth the second teach vs Our dutie towards our neighbour and is contained in the sixe last Commandements Why are the duties towards God set downe before the duties towards our neighbour 1 Because the loue of God is the ground of the loue of our neighbour What followeth hereof 2 That none can rightly loue his neighbour except he first loue God Why are the duties towards our neighbour ioyned to our duties towards God 3 Because the loue of our neighbour is the proofe of our loue towards God What ensueth hereof 4 That none can loue God aright except he also loue his neighbour Why are the Commandements set downe in ten parts and not in generall 5 Because God is not pleased with doing our duties in generall or in some part but he will be wholy serued in all and euery one of his Commandements Why are they set downe singularly or to euery one 6 Because euery one must doe his owne dutie though none goe before him What followeth of this That euery one must beare his owne burthen and none shall haue excuse by the example of others Are there not some rules which serue for the better vnderstanding of euery one of the Commandements Yea there be foure which haue speciall vses 1 First in euery commandement where euill is forbidden there the contrarie good is commanded 2 Secondly many moe euils are forbidden and many moe good things are commanded in euery commandement than in words are expressed 3 Thirdly because God is a spirit therefore his commaundements are spirituall and require spirituall obedience 4 Fourthly in euery commaundement where euill is forbidden there the occasions of the euill are forbidden and where good is commanded there also the occasions of good are commanded Rehearse the first Commandement Thou shalt haue none other gods but me What euill is here generally forbidden Euen that which the words doe import What good is commaunded To haue God to be my onely God and to be alwaies in his presence What is it to haue God to be our onely God To giue him all things which be proper and peculiar to his Maiesty Which be those that properly concerne God and therefore be the speciall things commanded They be very many Rehearse the summe of them wherâ— bâ— the rest may be vnderstood I am bound to beleeue in God to loue God to feare and obey him to pray vnto him and praise him After what sort mâ—st you performe these duties of faith loue feare obedience prayer and thankesgiuing With my whole mind and vnderstanding with my whole heart and my whole strength Which bee the peculiar sinnes herein forbidden To faile in giuing to God any of these or the like forenamed good things in any part or in any respect What else is particularly forbidden To giue any of the forenamed good things to any creature or any other thing whatsoeuer whereby my heart may be withdrawne from God in any part or in any respect Which be the occasions of the breach of this Commandement 1. First the vaine desire of the pleasures riches and glorie of this world 2. Secondly a negligent and carelesse vse of the meanes to serue God his prouidence Are not the contrarie good things to these commaunded Yea. Which are they 1. First a heart contented with any estate and vsing things of this world as though we vsed them not 2. Secondly a reuerend and diligent vse of the meanes to
saluation and of an vpright heart 8. Necessarie rules for the profitable reading of holy Scriptures 9. A treatise of the Resurrection 10. A treatise of Examination both before and after the Lords Supper 11. A treatise of Gods feare 12. A treatise of hypocrisie 13. A treatise of Anger 14. A treatise of blessednes 15. A treatise of Fasting 16. A treatise of sending the holy Ghost 17. A short treatise of Prayer vpon the wordes of the Prophet Ioel chapt 2. vers 32. alleadged by Saint Peter Acts 2. vers 21. TO THE RIGHT WORSHIPFVLL SIR DRV DRVRIE KNIGHT GENTLE-MAN-VSHER OF HER MAIESTIES PRIVIE CHAMBER AND MAISTER THOMAS FANSHAW Esquire the Queenes Remembrancer in her Highnesse Court of Exchequer H. H. wisheth the increase of all mercies and comforts in Iesus Christ for euer SOme of these Treatises Right Worshipfull serue well to teach vs both the daunger and the cure of the greatest wound a man can haue on earth the rest differ in argument yet haue one generall scope as namely the building of Gods people in the faith and obedience of Christ. Herein first I request your worships patience to take some view of a short representation of the whole booke by speciall branches couching the authors owne very words and matter in this compendious forme following The first treatise is of a wounded spirit wherein this faithfull seruant of Christ teacheth vs 1. How great an euill the wound of the spirit is for that the very Pagans and Papists can beare great afflictions till their spirits be wounded but if their minds be deiected they will dispâ—tch themselues with any violent death and the faithfull also cast downe with Gods arrowes and sight of their sinnes and the feeling of Gods hand vpon their mindes Iob Dauid Ezekiah Ieremiah mourned heauily for the wound of the spirit 2. What comfort the true peace of conscience carries with it able to free vs from all discomforts of this life and contrarily how the minde appalled no blessing can long cheere vs in this present life 3. How mad they be which by violent death seeke to end their afflictions of minde for that this is the onely way to increase their torments for if their burthen be great here it is intollerable in hell 4. How most men seeme actiue painfull and prudent to preuent and foresee other troubles and euils but few regard with any care aâ— all to preuent the troubles of minde How many trauell with great skill for riches and honour c. but few take any paines for the precious treasure of the peace of a good conscience 5. Preseruatiues against afflictions of minde are the searching of our sinnes past and present great and small and the examination of our faith 6. In examination for sinne we may not content our selues to haue left them We must also heartily sorrow for them euen the sinnes of our youth for if we doe not truly repent vs of them they may againe rebound vpon vs saith he after many yeeres to the great affliction and tormenting of our minds 7. Examination of sinnes must be as well of sinnes committed after our calling as before for these sinnes of all other bite sorest and pearce deepest Couer them not but confesse them to God in time least thou be constrained to blaze them abroad to thine exceeding griefe and torment 8. After knowledge and light receiued from God note euer what sinnes sway most in thee by the often checks of thy conscience and so labour to auoide them being grieued for them which if thou doe not thou canst not escape either hardnes of heart or afflictions of minde 9. Sinnes of omission haue much distempered Gods good children the negligent vse of the meanes of saluation and for the not putting of their gifts in practise many haue beene whipoed afterwards in their naked consciences and the Lord hath euen pearced them in their secret bowels 10. Some are troubled for their priuate pride and this is a good preparatiue to receiue Christ Some for doing more in shew than in truth abusing their knowledge in that they make it but a maske to iuggle in and for that they make but theâ—r affections to fight with their owne iudgement Some righteous men are troubled when they offend not for they are their owne greatest accusers for some secret corruptions in other matters so that there is nothing more difficult than to search our hearts to the bottome for sinnes past and present for priuie pride hidden wants and secret corruptions 11. That we must carefully auoide too scrupulous a feare as well as carnall securitie If the aiuell finde vs voide of all feare he thinkes his assaults must be stronger because our resistance is the weaker but if he finde in vs a cowardly feare and fainting of heart before we strike one stroke against him he will suddenly stab vs to the heart and make a spoile of vs. 12. If we see the godly afflicted in their consciences either before or in the issues of death we may not conclude therefore they are hypocrites or great sinners before God for that the Lord may as well make triall of their faith as take punishment of their sinnes as we see in Iob and others for saith he if such affliâ—tion come principally for sinne then the greatest sinners should haue the greatest afflections 13. When any shall come to the cure of soules afflicted they must not begin with words of compassion onely God is mercifull c. but first with a gentle searching of their sores labouring to draw out of them the confession of some speciall and secret sinnes 14. All griefes are either confused or distinct â—rising of knowne or vnknowne causes The spirituall Physition must wisely consider of the originall of the euill whether it be in soule or bodie or both for this cause he warneth that in this distemper the Physitions counsell be neuer seuered nor the godly ministers labour neglected 15. The persons ministring in this affliction must be men learned of sound iudgement wise and of good experience meeke and of most louing spirits I counsell thee saith he if thou canst not come to the particular sight of sinne iâ— and by thy selfe vse the helpe of such men vnto whom thou must offer freely thine heart to be gâ—ged anâ— searched and the whole course of thy life to be examined by the bright shining glasse of the law of God 16 A certaine cause or knowne sinne is either alreadie committed and not repented or a sinnâ— not committed but whereunto we be tempted If troubles come for some speciall sinne committed say thus Doth this one sinne so displease thee and deserue I thus to be punished and farre more grieuously for this one how great then should my punishment be if thou shouldest so deale with me for all my other sinnes If the heart be terrified with feare of the commission of sinne for temptations and motions vnto siâ—ne we are not so much to dispute with our motions as to
resist them strongly by instant and extraordinarie watchfulnes in prayer 17. If thou labourest in this due examination of thy selfe thou shalt in time be able to discouer the veines bodie age and strength of many temptations in others by an holy experience which God hath taught thee thou shalt see into mens secret corruptions and be able to beget an inspeakeable ioy in others who may be tempted as thou arâ— or hast beene 18. Againe when men proceed in this cure they must remember two speciall groundes first to labour that the afflicted may be perswaded their sinnes are pardonable and their sores curable Secondly that their visitations is not so much a signe of Gods wrath and anger as a seale of his mercy and fauour for that it is not blinde and barren but like to be plentifull in good effects fruitfull in godly issues 19. Albeit some in this cure suppresse the Law and applie the Gospell onely yet I see not but that there must bee a sound sorrow for sinne before the pardon of sinne be sealed and men must know and acknowledge themselues sicke before they seeke the Physition yet here is wisedome required neither to presse the Conscience too seuerely nor to release it too vnaduisedly 20. Lastly in applying the Law to some persons afflicted hee warneth vs wisely to obserue First whetâ—er wee speake to man or woman for that wee may vrge the Law more strictly to the man as being the stronger Secondly whether they haue knowledge or no for the ignorant in this case thinkes neuer any so tempted and Sathan perswades him that hath knowledge that he hath sinned against the holie Ghost Thirdly whether strong or weake more or lesse wounded for their sinne Fourthly whether by nature they are more fearefull and melancholike Fifthly whether it bee a signe of infirmitie or of custome Sixthly consider well the persons age estate and condition of life for Temptations and Afflictions doe varie according to all these And yet remember well how there be many of what condition sexe knowledge soeuer they are which be more troubled for the vâ—xation of tâ—eir mindes distempered then for the vilenes and horriblenes of their sinnes committed as fearing some outward shame rather then humbled for their inward sinne Seuenthly the time is to be obserued to be more milde in the burning agâ—â— of their fitâ—es but more shâ—rpe in admoâ—ition in their intermission and rest Eightly and lastly to beare patiently the impatiencie of the sicke remembring alwaies the wordes of Gods blessed spirit A wounded spirit who can beare And thus farre concerning the principall contents and rules of the first Treatise The second is of the very same argument and here hee commendeth these holy obseruations following First he willeth vs in afflictions not so much to fasten our eyes vpon them as vpon the ende which is most sweete and comfortable 2. That the Lord shackleth vs the more witâ— the chaine of his chastisements because wee are more carefull to â—ee vnâ— urthened of our afflictions than to be freed from our sinnes 3. How the godly should reioyce in their godly sorrowe for sinne for that it is an earnest of their regeneration And that they take heede to disquiâ—t themselues because they are pestered with wicked motions suspitions delusions vaine phantasies and imaginations for that the bodie of sinne will euer send forth some filthie froth which is not onely saith he detestable to the minde regeâ—erate but also would make abashed the very naturall man and vnbeleeuer if he could see into that sea of sinne and sinke-hole of iniquitie 4. Though wee finde in our selues manifold infirmities though we know not whether we striue for feare of punishment or for loue of so good a father yet if wee feele this in our selues that we would faine loue the Lord and be better and being wearied and tired with our sinnes long gladly to enioy the peace of righteousnesse and desire to please God in a simple obedience of faith then let vs be comforted there is no time too late to repent in 5. If any say his faith is weake and cold and my conscience is as a burning furnace I feare the Lord will pursue me with his wrath I answere thou doest wâ—ll to feare but feare and sinne not For that feare which sul dueth the securitie of the flesh is in all most requisite but fight euer against that feare which hindereth the certainâ—y of faith for that will encourage our enemies more fiercely to set vpon vs 6. Hee saith that some are vtterly ignorant of the afflictions of minde and when they heare any speech of any such matter they suppose they heare a man speake in a strange language But he counselleth vs to runne vnto the Lord in this life with a troubled minde least wee tarie with such men to be locâ—t vp with the heauie fetters of desperation when he shall summon vs to the bâ—rre of his iudgement in the sight of his Angels c. 7. In prosperitie many thinke Gods blessings are their ownâ— right and binde God as it were in this life to entertaine them at full charges and sue him as it were by an obligation if he seeme to withdraw his hand from them So they prouokt him to proue to their faces by some speciall crosse and affliction that all they haue is but lent and borrowed But Gods children acknowledge continually that God hath rods in a readines though they see no present euils to beate them from their sinnes and bend all their care how they may rather suffer aduersiâ—ie to Gods glorie than to sleepe securely in prosperitie to enioy the pleasures of sinne for a season For they knowe Gods graces must not bee idle in his children but well exercised by afflictions Thus farre for the second treatise The third treatise teacheth vs what be the speciall markes of a righteous man Here first hee sheweth that true righteousnesse doth not consist of any inherent qualitie be it neuer so excellent but is onely by imputation for the obtaining whereof a man must feele and finde himselfe naked and voide of all righteousnesse and full of all vnrighteousnesse by reason of that sinne which dwelleth in vs. 2. A man must desire to lâ—aue his sinnes and to escape the punishment due vnto them 3. To commit himselfe by faith vnto Christ and trusting in him and in his al-sufficient merits for his full reconciliation with God 4. A man thus iustified and reconciled is also sanctified to walke with an vpright heart before the Lord. 5. This vprightnesse is tried by foure speciall notes First we must loue all good things as well as one and hate all sins as well as one hauing respect to all Gods commandements Yet this rule may haue some exceptions saith he for we doe not at the first know all good nor all euill much lesse loue the one and hate the other as wee ought yet let euery man walke according to that measure of grace and light receiued
all to be vsed when we would breed comfort in one I demaund whether if it be necessarie to maintaine the righteousnes of Christ it be not also as necessarie to preserue the righteousnes of the law Seeing the righteousnes of the law of vs not fulfilled will draw vs vnto the righteousnes of Christ to vs imputed sith the righteousnes of Christ to vs imputed is neuer throughly and truly esteemed vntill we see the righteousnes of the law of vs to be vnperformed Againe if our Sauiour Christ did foreshew his Disciples that the first work of the holy Ghost at his comming should be to conuict the world of sinne to make men know that without Iesus Christ there is nothing but sinne then that he should rebuke the world of righteousnes that they might see how Christ died not for his own sins but for the sins of others I see not why it should not be very coÌ„uenient first to lay open the righteousnes of the law that men may see their sinnes and then the righteousnes of Christ that men may see their sins discharged in him Besides where the Lord saith by his Prophet At what time soeuâ—r a sinner doth repent of his sinnes from the bottome of his heart I will put all his wickednes out of my remembrance it may well be gathered that there must be first a sound sorrow for sinne and then a true ioy of sins pardoned may more freely by vertue of his promise be both hoped for and looked for afterward Moreouer seeing all the promises of God in the Gospell are commended vnto vs vnder the title tenour of restoring sight to the blinde hearing to the deafe strength to the lame health to the sicke and life to the dead it is manifest not onely that there is no disease of the soule which Christ cannot heale but also that we must first finde our selues blind deafe dumbe lame sick dead before he will meddle with vs because they that are whole neede not the Physition and he came to call sinners not the righteous to repentance Now to doe this in wisedome by neither pressing the conscience too seuerely nor releasing the conscience more vnaduisedly it shall be a safe way to vse the well tempered speech of the Apostle to the sorcerer Repent that if it be possible thy sinne may be forgiuen thee Where he doth not wholy discourage him because it may be his sinne may be pardoned neither yet too boldly incourage him in that without repentance he sheweth it to be altogether impossible to be pardoned And that we be not too preposterous in our consolation let vs be warned by the blasphemous speech of that detestable ArriaÌ„ who of late yeeres was put to death at Norwich This hellish heretike a little before he should be executed affoorded a few whorish teares asking whether he might be saued in Christ or no When one told him that if he truly repented he should surely not perish he brake out most monstrously into this speech Nay is your Christ so easily to be intreated indeed as you say then I defie him and care not for him Oh how good a thing had it bin not to haue cast this precious stone to this swine Oh how safe had it been to haue dealt more bitterly and to haue dwelt more vehemently on the conscience of this caiâ—ife Now to attaine some discretion in curing this wounded spirit we must learne wisely to iudge both of the person afflicted and of the nature of his affliction First we may note whether it be a man or a woman because we may vrge more fearfully the vse of the law to a man as being the stronger vessell And as Sathan knew the woman to be most easie and framable to be wrought vpon at his first temptation so is he not ignorant that she is the weaker partie to sustaine any temptation now Then let vs consider whether they that are thus humbled haue knowledge or no Because if they haue no knowledge they thinke trouble of minde to be so strange a thing as neuer any before had it if they haue knowledge then Sathan is readie to accuse them of the sinne against the holy Ghost as though euery sinne done against knowledge were a sinne of presumption Further we are to enquire how strong or weake they are that if they be sorely striken we cease to humble them any further if they be not sufficiently wounded then to touch them with some deeper sense of sinne Also we must be circumspect to finde out whether by nature they are fearefull and melancholike or no as also whether they be vsuall sinners or haue fallen once of infirmitie that so vpon their disposition and inclination we may build our speeches the better To these it is good to adde the consideration of the persons age estate and abilitie as if the partie be troubled for worldlines whether he be not a great house holder if he complaine of vncleannes whether he be not a yong man vnmaried if he be humbled with couetousnes whether he be not old because diuers couÌ„tries callings ages conditions and estates of men haue their diuers and peculiar sinnes which we must rightly discerne Howbeit of what sex soeuer they are men or women of what complexion soeuer they are of what knowledge to discerne sin of what degree of committing sin of what age authoritie wealth estate or coÌ„dition soeuer they are it is good to marke that there be many who are more troubled for the vexation and disquietnes of their minde being distempered than for the vilenes and horriblenes of their sin coÌ„mitted who are wounded more with the feare of shame with the feare of being mad or with the feare of running out of their wits than with the conscience of sinne Which thing if we finde in them it is our part to trauell with them that they make a lesse matter of the outward shame and more conscience of the inward sinne Neither must we here forget to make a distinction betweene our speeches vsed to the humbled in the very time of their extreme agony burning ague of their troubles and those speeches which we vse to them the fit being past because the one and former requireth more consolation and lesse exhortation the other and latter would haue vs more abundant in admonishing and more sparing in comforting when we may wisely admonish them to beware of sinne which so procured their owne woe In this breathing time it is also expedient to exhort them that for some season vntill they shall finde greater power of regeneration they would tye themselues to some holy orders and godly vowes whereby they may either be furthered in mortifying some speciall sinne which for that they could finde no power against it did most grieue them or strengthened in some speciall grace the want where of did also wound them But before we launch deeper into this sea of particular temptations and begin to sound the
is our Iudge and acquiteth vs and Christ was condemned and iustifieth vs he is our iudge that willeth not the death of a sinner he is our man of law who to excuse vs suffered himselfe to be accused for vs. O gluttonous hell where is thy defence O cruell sin where is thy tyrannous power O rauening death where is thy bloodie sting O roring lion why doest thou fret and fume Christ my Law fighteth against thee O law is my libertie Christ fighteth against thee O sin and is my righteousnes Christ fighteth against thee O diuel is my Sauiour Christ fighteth against thee O death and is my life Thou didst desire to paue my way to the burning lake of the damned but contrarie to thy will thou art constrained to lift vp the ladder wherby I must ascend into the new Ierusalem Wherefore if we shall finde our selues forsaken of God so as we perceiue nothing but matter of despaire let vs still hold our owne in the certaintie of our faith stay our selues sith Christ is giuen vs of God that he might extinguish sin triumph ouer the law vāquish death ouercom the diuel destroy hel for our only comfort and consolation But peraduenture some will say my faith is weake and cold and my conscience is as a flaming lampe and burning fornace I feare the Lord will still pursue me with his wrathfull indignation Thou doest well to feare but feare and sinne not For feare which subdueth the securitie of the flesh is in all most requisite in that the weaker we are in our selues the stronger we are in God But that feare is dangerous which hindreth the certaintie of faith in that it incourageth our enemie more fiercely to set vpō vs when we comming into the campe wil cast away our armour especially which should defend vs. Comfort thy selfe the Lord will not quench the smoking flaxe nor breake the bruised reede he looketh not on the quātitie but on the quality of our faith For as a good mother doth not reiect her childe because through some infirmitie it is weake feeble and not able to goe alone but rather doth pitie and supporte it least peraduenture it should fall and recompenseth that with motherly affection which in her childe is wanting by occasion in like manner the Lord God our most gracious father doth not cast vs off because through our imperfections we are vnable or afraid to draw neerer to the throne of grace but rather pitieth vs and seeing vs a farre off desirous to come vnto him meeteth vs by the way and by grace and strength of his owne hand directeth our steppes vnto his kingdome And as he which freely purposeth to giue a wedge of gold will not withdrawe his gift because the hand of him that should receiue it is weake troubled with the gout palsey or leprosie so that by any meanes though in great weakenes he be able to hold it euen so the Lord purposing in free mercie to bestow on vs an immortall weight of glory will not depriue vs of it though many filthy blemishes haue polluted and weakened our faith so that in any small measure we be able to take hold of his promises neither are we to looke for the perfection of faith because we neuer beleeue as we ought but rather on that which the Gospell offereth and giueth and on Gods mercie and peace in Christ in whose lap if we can lay our heads with Saint Iohn then we are in felicitie securitie and perfect quietnes Contrariwise there be some who notwithstanding that a tormented conscience is a stinging Serpent that it were much better that all the creatures rose vp against vs euery one bringing their bane then once to come before the dreadfull face of God are so blockish that they are wholy resolued into hardnes If they be pricked with sicknes they crie alas if they be pinched with pouertie they can complaine but as for the torment of minde they cannot skill of it And euen to talke of a brused contrite and broken heart is a strange language For proofe whereof our cōsciences are rocked asleepe so that not one amongst a thousand knoweth what it is to be pressed and harrowed with the rake of Gods iudgemēts But blessed are they that to their owne saluation feele this in their bodies whilest sinne may be both punished and purged For though God spare vs for a time yet we know what he keepeth for our ende Wherefore it is the best for vs to runne to the Lord in this life with a troubled minde least we tarrie till the Lord haue locked vs vp with the heauie fetters of desperation when he shall summon vs to the barre of his iudgement in the sight of his Angels and impanelling the great inquest of his Saints against vs shall denounce our fearefull and finall sentence of eternall condemnation for we see many that haue beene carelesse haue made good cheare all their life long yea and when men haue laboured to make them feele the iudgement of God they haue turned all to mockery but their iolity the Lord hath so abated when they draw towards death that in stead of resting sporting whereunto they had been giuen they haue felt the terror of death hell and damnation and lapping vp their ioyes in finall desperation haue forced out cursings against their filthie pleasures Wherefore if we in the tempest of our temptations will saile a right course neither shrinking nor slipping into the gulfe of desperation neither battering our barke against the rocke of presumption let vs in a contrite spirit crie vnto the Lord Haue mercie vpon me heale my soule for I haue sinned against thee forgiue all mine iniquities and heale all mine infirmities Thou healest those that are broken in heart and bindest vp their soares why art thou cast downe my soule and why art thou disquieted within me waite on God for I will yet giue him thankes he is my present helpe and my God Yet my soule keepe thou silence before God of him commeth my saluation he is my strength therefore I shall not much be moued His mightines is enough to giue me courage yea and shall be euen when I am forlorne I know that the diminishing of my body goods friends or any other thing is a calling of me to that which neuer shall diminish nor decay I beleeue that my Lord and my God allureth me daily thither that I might not doubt that when my body is laid in the graue and there consumed as it were to nothing yet notwithstanding my soule resting in the bosome of the Lord shall returne vnto me and shall rise to glory euen as it resting in this life in the mercies of Christ did rise to grace verily I see that with ioy that my flesh must goe to decay for looke what freshnes soeuer was in it it diminished day by day And I neede not goe farre to seeke for death for I feele not
necessarie vse whereof we shall more plainely perceiue if wee doe wisely consider either the lamentable inconueniences which accompanie the want of the pure vnderstanding thereof or the manifold commodities which ensue the right embracing of the same The inconueniences are partly to be obserued in the wicked and partly to be noted in the children of God In the wicked who either are seduced by false doctrine or else which are carelesse of true doctrine They that are deceiued by false religion be either Papists on the one side the Families of loue with such like heretikes on the other side whereof the one that is the Papists make the Sabbath day but an ordinance and ceremonie of the Church and therefore obserue it but as a thing taken vp and retained by the Church of Rome as also they do many other holie daies in the yeere The other seeing no further into it than as it is an ordinance and ceremonie and thinking it to containe nothing morall crie out against it as willing to haue it wholie abrogated seeing all ceremonies haue had their end in Christ alleadging though nothing to the purpose that God is a spirit and will be worshipped in spirit and in truth and therefore the obseruation of a day is nothing auailable to his worship Againe what credit it hath in them that are carelesse of religion all men may see Tush say these men the Sabbath is too â—ewish and full of superstition and therefore vnto them it is all one with other common holie daies sauing that peraduenture they had rather haue it than want it not for any loue of religion but for easing of their flesh and the more in-glutting themselues with carnall pleasure by meanes whereof they make it a day of the world not a day of the Church a time rather dedicated to the pampering of the flesh than sincerely coÌ„secrated to the building vp of the soule and spirit In the children of God otherwise well instructed haue also arisen many scruples concerning this matter how it is ceremonious how it is not which kinde of men keepe the Sabbath not as grosse heretikes and yet not as carefull obseruers by reason that they are not throughly taught in it nor fully perswaded of it Wherefore we may see how needfull this doctrine is yea although we had no care of them that are not in the Church yet in respect of them of whom we haue most care being in the Church of God with vs. And this necessitie we shall also obserue if in truth we marke the seuerall commodities which proceede from the right vnderstanding hereof For seeing the Sabbath day is the schoole day the faire day the market day the feeding day of the soule when men purely knowing the vse of it separate it wholy from other daies they shall see how they may recouer themselues from sinnes alreadie past arme themselues against sin to come grow in knowledge increase in faith and how much they shall be strengthened in the inner man Wherefore in the booke of God when the Lord will vrge the obseruation of the whole law he often doth it vnder this one word of keeping the Sabbath Againe when the Prophets sharply rebuke the people for their sinnes they particularly lay before them how the Sabbaths of the Lord are broken And to speake the truth how can a man lie long in the liking of sin who embraceth this doctrine in conscience who willingly would haue his sinnes discouered his conscience vnripped the iudgements of God against his sinnes threatned wherby he might come to a loathing grow to a further misliking of his sinnes daily Sure it is indeede that as in other things so in this the ceremonial vse little auaileth Howbeit if for the ceremoniall vse of the Sabbath because many so vse it therefore we should leaue it we might as well by the same reason put out of the doores of the Church the administration of the Sacraments the making of prayer the preaching of the word because the most part of men vse these things for a fashion neither is it the question which we haue in hand what men doe but what they ought to doe in the obseruation of the Sabbath In the setting downe whereof this order doth offer it selfe to be obserued first to speake of the commandement it selfe and then of the reasons thereof The commandement as we see is deliuered both affirmatiuely and negatiuely whereas all other the commandements are but either affirmatiuely or negatiuely expressed so that where it is said the Sabbath day keepe holie the holie vse of the Sabbath is flatly and straightly vrged where it is added in it thou shalt not doe any worke the irreligious breach of the same is plainely restrained The reasons be in number foure The first is included in the word remember and is drawne from the end which is thus much in effect Wilt thou worship me purely and loue thy neighbour vnfainedly then obserue this one thing which I haue therefore placed indifferently betweene those commaundements which concerne mine owne honour and the comfort of thy brethren The second reason is deriued from the authoritie of the lawgiuer whereby the Lord vrgeth our obedience and is expressed in these words the seuenth day is the Sabbath of the Lord thy God The third is inferred of the equitie of this law wherein the Lord dealeth with men as it were by conference and disputeth by plaine reason that iustly we cannot denie him the seuenth for his owne glorie who hath not denied vs sixe daies to trauell in our owne affaires And this is gathered when he saith Sixe daies shalt thou labour and doe all thy worke but the seuenth day c. The fourth and last reason is borrowed from proportion of the Lords own example that as in sixe daies he made all things and in the seuenth ceased from creating though not from preseruing them so in sixe daies we may haue a naturall vse of the creatures of God but on the seuenth day we ought to haue a spirituall vse of them Vnder these may be couched another reason deriued from the time wherein the Lord first commanded the Sabbath which was in mans innocencie so that if before transgression it was an effectuall meanes to keepe out sinne then after mans fall it must needes be of force to withstand sinne It may seeme the best way to some first to intreate of the commandement it selfe and then of the reasons Howbeit because the Lord his wisedome sometime prefixeth the reason as in the first commandement and seeing it is a thing of small effect to vrge the vse to them who are not grounded on the doctrine and it is hard to ouermatch the affection vntill iudgement be conuinced we will first arme the matter with reasons and then shew both how this law is kept and how it is broken This order is commended vnto vs by the holy Ghost 2. Timoth. 2. 16.
the vse of all the trees excepted onely one so from the law of equitie she exaggerateth their sinne if hauing so bounâ—â—full an vse of many trees lawfull they should eate of the one tree that was forbidden The same reason alleageth Ioseph to restraine his Mistresse of her lewd and loth some purpose Genes 39. 8 9. Behold saith he my Maister knoweth not what he hath in the house with mâ— but hath committed all that he hath to mine hand there is no man greater in his house then I â—â—â—ther hath hee kept any thing in his house but onely thee because thou art his wise how then can I dâ— this great wickednes c In which place as he on the one side commendeth his Masters liberalitieâ— so on the other side he sheweth how his sinne should euen by the rule of iustice be more â—ainous and horrible if not contenting himselfe with his Maisters curtesie hee should intrude himselfe into his owne possession Againe from hence Iob reproueth his wife and sheweth her blasphemie Iob. 5. 10. Thou speakest said Iob like a foolish woman what shall wee receiue good at the hand of God and not receiue euill Thus by the square of righteousnes the man of God proueth her offence to be the greater in that hauing receiued so manie blessings shee could not away once to taste of the crosse Out of the mouthes of these two or three witnesses we may gather how hainous an euill it is that not contenting out selues with the large measure of sixe dayes trauaile we should be so bolde as to inuade the Lord his seuenth day reserued for himselfe Thus wee see how the Lord granteth vs sixe dayes for our bodies and the seuenth day for our soules not that we must thinke that other dayes are to be separated from this vse but that this day must be wholly seuered from other for that vse For if it were possible or could be conuenieÌ„t either in respect of our calling or the places where we dwell twice to meete euery weeke day as it is yet vsed in some places though more of custome and fashion then in faith and of conscience in most of those places it were nothing but equall For looke what proportion is from sixe daies to the seuenth the same may be gathered from nine or rather twelue houres to the tenth whereby the tithe at the least may be affoorded for the Lord And herein is the onely difference betweene the sixe daies and the seuenth that the worship of God must in the sixe daies be vsed at such seasons as in wisedome are so separated and diuided to that end without any hinderance of our lawfull and necessarie callings as it doth not take vp the principall but shredeâ— and ouerplus of our vocation but on the seuenth day we must make such a separation from other daies that what we did but in part in the weeke or working daies we may doe in whole on the seuenth and Sabbath day True it is that this equitie of twice meeting euery day is more conuenient for Cities and populous townes where many dwell together than in other places and situations which for distance of place haue not the congregation so dwelling together Heere our common distinction of calling the weeke daies working daies and the Sabbath daies holy daies taketh away their friuolous assertion who thinke that euery day should be our Sabbath day as though we should confound and shuffle together our working daies and resting daies Now if the permission of the sixe daies appertaine to vs is not the sanctifying of the Sabbath day also coÌ„manded to vs And if those things be permitted vs which coÌ„cerne our calling are not much more those things commaÌ„ded which respect our sanctification Wherfore if any say the commandement is ceremoniall may not the same say the permission is ceremoniall For who so affirmeth the one may affirme the other but both falsely If we should admit these daies were to be restrained in some respects and for some speciall causes we affirm this restraining must be for a time but not continuall that when the reasons of the exceptions should cease then the exceptions themselues should cease also But some will say what will you not allow some day of rest for humbling fasting or allowing some daies for humbling will you not allow one also for thanksgiuing reioycing To this I answere that concerning fasting when there is a speciall need of a day appointed this is no commandement of man or of the Church but of God himselfe who as he hath laid vpon vs the neede of the remedie so hath he also commanded vs to vse the remedie And as for the day of reioycing I thinke it may be put on the Sabbath which we make our daies of thanksgiuing For as the Iewes vsed the Sabbath as a day to remeÌ„ber with thanksgiuing their creation so we may vse that day for a thankful remembrance of our redemption because in it we may meditate of all those benefits which our Sauiour Christ by his natiuitie circumcision passion resurrection ascension hath purchased for vs. But if any man obiect that this is too niggardly and sparingly because as God is extraordinarie in mercie so we should be extraordinarie in thankesgiuing I graunt that Christian Magistrates may for necessarie occasion in wisedome of the spirit alter the times and appoint some seasons for that purpose so it be done for a while and continue not as perpetuall for in sixe daies as we taught before we must chiefely labour in our callings and bestow some part of time in God his worship and on the Sabbath day we must chiefely waite on God his worship and bestow no time on other things but vpon necessitie because we are no lesse charged on the Sabbath to worship God than we are permitted on the other daies to follow our ordinarie callings Now let vs proceede to the third reason taken from the Law-giuer or author of the commandements For it thus followeth Exod. 20 vers 6. But the seuenth day is the Sabbath of the Lord thy God c. This argument we knowe to be vsed seuerely in the three precepts going before In the first it goeth before the commandement in the second it commeth after in the third it is more neerely adioyned And here it is called the Lords Sabbath which proueth that therefore it must be wholly spent vpon the Lord. Now were it ceremoniall then it should followe that there were but nine commandements seeing Deutr. 4. 13. Moses affirmeth that the couenant which the Lord commaunded his people to doe were tenne commaundements where we see that not the Church but the word of God setteth downe this computation And albeit the ceremonies be also the commandements of the Lord neuerthelesse we must wisely distinguish betweene the one and the other The commandements were immediately giuen out by the Lord himselfe the ceremonies were giuen immediately to Moses from the
creatures of water bread and wine in the Sacraments but acknowledge all inward grace to proceede from God his blessing and institution so we promise vnto our selues on the Lord his day a greater blessing not for any thing in the day it selfe but by reason of God his owne ordinance and promise of a blessing to the same And as we denie not a blessing from the Lord on priuate prayer reading and conference but acknowledge a greater blessing to be due euen by the Lord his owne promise to these exercises publike in cōparison of the other so wee denie not the grace of God to be vpon those houres redeemed from our outward callings and consecrated to the Lord but confesse a more speciall blessing from God to belong to that whole day which the Lord hath taken vp to himselfe alone and that for his owne promise sake vnto all them which come with simple hearts to obey his holy commaundement Now hauing gone through these reasons which proue the Sabbath day to be morall and that this commaundement is no lesse to be obserued than the other nine before we enter into the exposition of the law it selfe it shal be cōuenient to meet with such reasons as some men bring to preludice the trueth of that which hath beene alreadie spoken which being done by God his grace we will come to the other The reasons against the Sabbath may briefely be reduced into such as either seeme to be drawne out of the expresse words of the Scriptures or else by some consequence to be gathered from the Scriptures The arguments borrowed from the written word are either out of the olde Testament or out of the new they which are contained in the olde are taken either out of the lawe or out of the Prophets Out of the lawe they make much a doe about that which is written Exod. 31. 13. 14. 15. 16. 17. where the Lord faith this vnto Moses Speake thou vnto the children of Israel and say Notwithstanding keepe ye my Sabbaths for it is a signe betweene me and you in your generations that ye may know that I the Lord doe sanctifie you Ye shall therefore keepe the Sabbath for it is holy vnto you he that defileth it shall die the death therefore whosoeuer worketh therein the same person shall be euen cut off from among his people Sixe daies shall men worke but in the seuenth day is the Sabbath of the holy rest to the Lord whosoeuer doth any worke on the Sabbath day shall die the death Wherefore the children of Israel shall keepe the Sabbath that they may obserue the rest throughout their generations for an euerlasting couenant It is a signe betweene me and the children of Israel for euer for in sixe daies the Lord made the heauen and the earth and in the seuenth day hee ceased and rested Out of these words they snatch these three reasons First they triumph before the conquest and say it is manifest that it is a signe and therefore as they please to conclude it is a figure True it is that it is here called a signe vers 13. as also Ezech. 20. 12 it is plaine howbeit this is no good reason that seeing the Sabbath is a signe therefore it is a figure or shadowe For although euery figure and shadowe be a signe yet euery signe is not a figure or shadow A figure foresheweth a trueth afterwards to be reuealed a shadow betokeneth a bodie hereafter to be exhibited but a signe as it doth sometimes signifie a thing afterwards to be looked for so it doth sometimes assure vs of a thing alreadie performed The figure ceaseth when the trueth commeth there is no vse of the shadow when the body is present but the signe and the thing signified may be ioyned together and both of them serue for a present vse Againe they gather out of the 16. verse of the chapter which we haue in hand where it is said The children of Israel shall keepe the Sabbath that they may obserue the rest through their generations for an euerlasting couenant that because the Sabbath of God is his couenant for euer that is vntill Christ it is ceremoniall True it is that the lawe admitteth this phrase of speech sundrie times to say for euer that is vntill Christ in whom al things are fulfilled But we must obserue this general rule as our guide when we will know what figures and ceremonies end in Christ and what morall precepts belong vnto vs. When a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iewe and appertaineth nothing to the Christian then as it begunne with the Iewes as they were Iewes it ceased with the Iewes but when the reason of the thing vrged is not peculiar to the Iewes but also belongeth to the Christians then the thing commanded is not proper to the Iew but common to the Iew and Gentile Wherefore let vs square out the reason by the line of this generall rule It is here added v. 17. For in six daies the Lord made the heauen and the earth and in the seuenth day he ceased and rested Where if it had beene said they shall obserue the rest for an euerlasting couenant because they were brought out of Egypt I would haue graunted it to haue beene peculiar to the Iewes but seeing this is the reason the Lord rested which is common not to the posteritie of Abraham alone but to the whole posteritie of Adam the commaundement must be granted generall both to Iew and Gentile For it is a common instruction to all men in all ages to labour six daies wherein the Lord made the heauen and the earth and to cease from labour the seuenth day because in it the Lord rested The plaine sense then of this place is briefly this as if the Lord should say I made this law in the beginning of the world and it shall last to the end of the world I made it to Adam the father of all generations and it shall endure to the last of all his posteritie from generation to generation I made this law to ease my selfe after my great paines taken in the creating of the world in sixe daies and you shall keepe it to ease your mindes which are fraught with many distractions by reason of your ordinarie callings in those daies Neither would I haue any to thinke that the Lord had neede of any refreshing who being infinite cannot be subiect to distractions or wearines but we must know that where the Lord is said that he refreshed himselfe by taking view of his creatures he commendeth his loue to vs ward in shewing rather what ought to be in vs than what was in him For such alacritie and diligence should we vse in our callings as we should be glad when the Lords day commeth that in it we shall recouer our selues and ease our mindes of those distractions which burthen vs in our outward calling and so
worship him on the Sabbath onely but also in the other sixe daies it should be lawfull for them to haue holy assemblies and Christian meetings which though they now should doe but in part by reason of their ordinarie calling hereafter they should doe it both continually and perfectly in the kingdome of heauen Which thing was performed euen of the Apostles who although they obserued one solemne day yet had they their godly assemblies for holy exercises on other daies also True it is that the Family of loue pretends a shew of the kingdome of God in this life by rising from sinne saying that we here sit in heauenly places But the scriptures in this case speake of the begining not of the consummation of God his children in glorie For in this life we possesse but in hope that which perfectly we shall enioy We be here admitted but into the entrie of this kingdome we here take vp our hold we receiue our deedes our lease and euidence are giuen vs in this world to assure vs that hereafter we shal haue the full fruition perfect possession Wherefore another Prophet saith Ierem. 31. 33. 34. This shall be the couenant that I shall make with the house of Israel After those daies saith the Lord I will put my law in their inward parts c. 34. And they shall teach no more euery man his neighbour and euery man his brother saying I know the Lord for they shall all know me from the least of them to the greatest saith the Lord. Where we may see that though the full accomplishment of our glorie and knowledge is in heauen yet true it is that here it is begun and shall be finished hereafter when we shall perfectly know God whom now we know but in part and as it were in a mirrour For euery one as it is Hebr. 5. 12. concerning these times should be able through God his spirit to teach others according to that calling wherein the Lord hath placed him And as that place reacheth not that all should be Doctors but that there should be knowledge in all though in greater measure in some so our Prophet meaneth not that euery day should be a Sabbath but that Christians in euery day of the weeke should prouide for the worship of God in some measure though more fully and more solemnely on the Sabbath So we see the force of this to be in the way of a comparison that Christians should not satisfie themselues concerning the worship of God with the Sabbath but that also as their calling would permit they should worship from Sabbath to Sabbath As for the second answere to proue against the maintainers of a continuall Sabbath that this place is meant of the Church triumphant and not of the Church militant it shall easily appeare if we consider diligently what goeth before what commeth after which rule is worthilie to be followed in sifting out the true sense of the places in the Scriptures Now in the verse going before mention is made of the new heauens and the new earth whereby he meaneth not the first appearing of Christ in humilitie but his second comming in glorie as may appeare 2. Pet. 3. 13. where the Apostle repeateth the same words saying We looke for new heâ—uens and a new earth according to his promise wherein dwelleth righteousnesse Surely if the Prophet had meant this to haue beene in Christ his comming in the flesh it is most like it should haue beene in the flourishing estate of the Church and glorious times of the Apostles but that it was not so it is manifest by the Apostle his owne words We looke for new heauens c. In the verse following the Prophet speaketh of the worme that shall not die and of the fire that shall not be quenched which vndoubtedly is vnderstood of the hels whereinto the wicked shall be cast at the last iudgement day as may be gathered by our Sauiour Christ his words Mark 9. 43. 44. where he maketh mention of hell Where the worme dyeth not and the fire neuer goeth out Wherefore by the premises and sequele we conclude with the learned that the Sabbath here mentioned must be kept in the kingdome of heauen And therefore their continuall Sabbath which they should haue in this life is a deuise of their owne braine and not gathered out of this place And thus much of the reasons which seemed to proue the Sabbath ceremoniall taken out of the prescript words of the olde Testament As for that which we alleadged out of Ezechiel chap. 20. it is alreadie answered sufficiently in confuting their first reason which was drawne out of Exod. 32. Now it remaineth in like manner to consider of their arguments which they take out of the new Testament and that either out of the historie of Christ or from the writings of his holy Apostles And because the foure Euangelists agree in one harmonie we will briefly reduce all their reasons into one or two principall places namely Matth. 12. 1. 2. 3. 4. 5. 6. 7. 8. Marke 2. 27. In Matth. 12. it is said At that time Iesus went on a Sabbath day through the corne and his Disciples were hungry and began to plucke the eare of corne and to eate 2. And when the Pharisies saw it they said vnto him Behold thy disciples do that which is not lawfull to do vpon the Sabbath 3. But he said vnto them Haue ye not heard what Dauid did when he was an hungred and they that were with him 4. How he entred into the house of God and eate the shewe bread which was not lawfull for him to eate neither for them which were with him but onely for the Priests 5. Or haue yee not read in the Law how that on the Sabbath dayes the Priests in the Temple brake the Sabbath and are blamelesse 6. But I say vnto you that here is one greater than the Temple 7. Wherefore if yee knew what this is I will haue mercie and not sacrifice ye would not haue condemned the innocents 8. For the sonne of man is Lord euen of the Sabbath The occasion of this doctrine of Christ is that he going abroad to preach with his Disciples they for huÌ„ger pulled the eares of corne Hereof arose by the Pharises this Controuersie who accused the Disciples for trauelling on the Sabbath day as though they had done a worke on the Sabbath which was not lawfull to de done because the Law said that no man should trauaile on that day Our Sauiour Christ hearing this accusation defendeth his Disciples whereof some conclude that our Sauiour here abrogated the Sabbath But what could they haue forged more vntrue For if as they say he now had abrogated the Sabbath then our Sauior Christ did not obey euery part of the ceremonies vnto death which to affirme let them tell the danger of it Nay rather according to the iudgement of the better learned we affirme that Christ is so farre off
perill and may not I helpe this man being in such danger How beit we must here note that our Sauiour CHRIST in shewing how in this law is humanitie to creatures giueth â—o jot of libertie to worldly men who vnder pretence of this obedience seeke rather their owne priuate gaine in rescuing from perils the creatures then the glory of Almightie God which may redound to him by the more cheerfull comfortable seruice of the creature being thus redeemed Now if any shall here further inquire whether in seeding time or the haruest season when the times before haue been and still are like to be vnseasonable and vntemperate they may somewhat on the Sabbath giue themselues to sowing or gathering of their corne I answere No. For it is by speciall words expressely forbidden Exod. 34. 21. Sixe daies shalt thou worke and in the seuenth day thou shalt rest both in earing time and in the haruest thou shalt rest And surely of all times labouring in haruest seemeth most vnlawfull First if as God his benefits grow on vs we must grow in thankfulnes then reaping at that time we ought to render most thankes and not to thinke the worship of one day sufficient in seuen much lesse to cut it from the Lord in part or in whole Secondly seeing in the weeke going before wee haue euen wearied both our owne bodies by labour and much more the bodies of our beasts in traâ—â—â—le besides that in working on the Sabbath wee contemne the ordinance of God most vnthankefully which so well in his law in this case hath prouided for vs wee deale too vnnaturally with our selues and too iniuriously with our cattell Againe if wee on this day make no conscience of the worship of God contemned by this worldly labouring wee manifestly bewray our want of faith in Gods goodnes wisedome and prouidence as though hee either would not preserue that which hitherto he nourished out of the earth or that he hauing dealt so mercifully in many benefits before should now â—â— one faile vs which vndoubtedly hee would not doe did not our sinnes prouoke him thereunto Wherefore if so it come to passe for our sinnes we must rather in patience repentance and wisedome submit our selues to the punishment than prophanely and obstinately to seeke by such meanes to shake it off True it is as wee haue said before that workes of necessitie bee lawfull on the Sabbath but wee must vnderstand it of necessities present and not of perils which are imminent that is which are like to come but yet are not certaine to come For when the danger is preseÌ„t as an house is on fire bloodshed by reason of a fray is like speedily to bee committed if helpe bee not or in such like cases because the Lord hath as it were cast the remedie vpon vs and put vs in his owne stead for ministring of helpe then may we vse our libertie but wheÌ„ it is to come and it is still in the Lord his hand we must cast the whole remedie vpon him if the danger fâ—â—lâ— knowing that he in his prouidence and mercie will remoue the euill or else in sending it will punish our sinnes But to returne from this to that from which wee a little digressed the reason of Christ here vsed is yet pressed further Luk. 13. 15 where hee answereth the master of the Synagogue who had indignation at him for healing on the Sabbath Hypocrite doth not each one of you on the Sabbath day loose his oxe or his asse from the stall and leade him away to the water 16 And ought not this daughter of Abraham whom Sathan had bound for eighteene yeeres bee loosed from this bond on the Sabbath day That is will ye water your cattel on the Sabbath which thing your Rabbins thinke not vnlawfull and thinke ye that I breake the Sabbath for helping a faithfull beleeuer Is not this rather hypocrisie in you than any new doctrine in me But here some will obiect Christ might haue done this the day after to the woman who in so short a time would no more haue perished than the oxe if hee had not been led to the water vntill the day following To this I answere as the workes which wee doe to God his creatures do not fight with the keeping of the Sabbath because in respect that cattel by not attending on them would be made lesse profitable to their owner though thereby they should not vtterly perish so in respect that this womaÌ„ should haue remained more vnfit for God his glory the keeping of the Sabbath if she had not bin helped although it may be shee should not vtterly haue perished this worke of our Sauiour Christ was nothing against the Sabbath hee not seeking his owne glorie and profit but the glorie of his father and the profit of another Now followeth the fourth reason in the 8. verse The Sonne of man is Lord euen of the Sabbath That is God the Father making the Sabbath is the Lord of the same the Sonne of man is equall with the Father therefore the Sonne of man is also Lord of the Sabbath Againe as the Lord made a law for man but none for himselfe so ye are too presumptuous in the presence of the Lord to controll my disciples For if I beeing the law-maker giue a speciall priuiledge to my Disciples as indeede I may doe vrging the law where I list and dispensing in the law to some as I please is it then meete that you should censure them whom I doe priuiledge Wherefore seeing it is I that haue appointed the Sabbath and therefore best know who keepe it and who breake it I giue you to vnderstand that these men whom yee falsely accuse because ye know not the pure keeping nor breaking of the Sabbath haue not broken it Suffer me then I pray you being Lord of mine owne ordinance to dispose of it as best seemeth to me The fift argument may be borrowed from the second of Mark vers 27 the words whereof are these The Sabbath was made for man and not man for the Sabbath Many thinke this reason to make much for their purpose but they are deceiued in their owne ignoraÌ„ce For saith Christ this is the cause why my disciples haue not rested so much as yee thinke they should haue done the Sabbath that is the rest was made for mans good and comfort and not man for the rest alone but for the sanctifying of the Sabbath so that albeit they haue not for some good cause obserued the rest which must giue place to the profit commoditie of man yet haue they not brokeÌ„ the sanctification of the day which chiefly is required of them in that if they had not eaten this corne they had fainted and so haue beene made vnfit for the hallowing of the same We say meate was made for man that is for the reliefe sustenance and comfort of man not man for the meate to wit
to Agar and Sarah in which place he sheweth that as in Abrahams familie was the image both of the true Church and malignant Church the one persecuted of the other so like should be the estate of the Church continually euen vnto the end In like manner the author to the Hebrues vseth an allusion that as God rested the seuenth day from the workes of the creation so we also should rest from the workes not of sinne as these men would haue it but of our calling For this Adam should so haue done though he had not sinned and thereforâ— it is not meant of resting from sinne Thus we see where the Christian Bee gathereth honey there the heretical Spider sucketh poyson who affirmeth that in this life they rest from sinne and here they haue their heauen And thus much for those reasons which are out of the very words of the Scripture noâ— of those arguments which are drawne by consequence out of the Scripture Their maine reason is this which deceiueth many That which is grâ—ffed in mans nature whereof the Gentiles were not ignorant and which continueth to the kingdome of Christ at his second comming is morall and that which was not naturall vnknowne to the Genâ—iles anâ— lasted but vnto the first comming of Christ was ceremoniall but such was the Sabbath therefore the Sabbath is a ceremonie and not a morall precept I answere first that naturall and morall which they make all one must not be confounded True it is that our first parents had the law of God written in their hearts before it was promulgated in the mount whereunto as we said the ceremonies seruing as rudiments for a time and as appertinances of the law were adioyned And albeit the morall law be the explaining of the naturall law yet it doth not follow that that which is in the morall law is no more than that which is in the naturall law We know our first father Adam besides the law of nature had the Sabbath in expresse words giuen him and although he had the great bookes of Gods workes yet he had the Word and Sacraments also both which were without his nature and had them not in his owne nature So the things here spoken renew that which was giuen besides that which he had by the law of nature The Gentiles then can no more by the light of nature see the true Sabbath of the Lord and the time wherein he will be worshipped than the pure meanes and manner which the Lord hath appointed for his worship and therefore both Papists Heretikes Gentiles are as well deceiued by ignorance in this obseruation of the fourth Commandement as they be in the second Againe I may answere that in some manner both the second and fourth Commaundements are engraffed in mans nature For neuer any were found so prophane which would not grant that God ought to be worshipped and that not onely inwardly but outwardly also by meanes And the Gentiles by the instinct of nature would acknowledge that as there was a God to be worshipped so there should be some time which should be sequestred from other businesse and should be bestowed on matters concerning the worship of God But to discerne aright what these meanes be wherewith the Lord will be serued and what this time is which the Lord will haue for his honour the Heathen were so farre off that how many nations so many heads how many heads so many kindes of religion The Gentiles whose vaine traditions were but disordered imitations of Moses lawes which they had heard of had indeed their holie daies which not being vsed in faith by reason of their ignorance of the word could nothing please God Yea wee may reade how strictly and superstitiously the Gentiles kept their holie daies so that with all other they agreed after a sort in this generall point that there should be both appointed meanes and certaine set times for the worship of God Againe it is like that the Gentiles were not ignorant of the law of fasting as may appeare by the Niniuits but how to order it a right to the glorie of God they were altogether ignorant because they wanted the word Wherefore herein wee count the true glorie of Christians to consist that the Lord hath giuen vs the truth and hath not left vs to our own inuentions in the meanes of Gods worship and herein is Christian dignitie that as wee haue the manner of our religion prescribed of God himselfe so we haue also the time which he for that purpose hath himselfe sanctified It followeth not theÌ„ because the Sabbath is not ingrasfed in mans nature therefore the Sabbath is not morall because in trueth neither were the lawes of the meanes of Gods worship nor of fasting so ingrafted although in some maner they were Their reasons by consequence are either from the old Testament or from the new Their argument from the old Testament is this We reade not the law of the Sabbath was put in practise before the law was promulgated in mount Sâ—nai therefore it is not morall but ceremoniall This is no good reason we find it not written therefore it was not For so they may argue against â—asting and many other things which were vsed and yet the practise of them not left in writing Who can disallow of mariage and of spousals doe not the Gentiles the lawes ciuill and the Romane law approue them and yet what record haue we left concerning these things in writing before the law Look into the historie of the Kings and Iudges in the bookes of the Chronicles where you shall finde mention made but once of the Sabbath and wee haue it once commanded by precept Gen. 2. 2. and commmended by practise Exod. 16. 26. in which place the man of God speaketh in the preterperfect tence Behold how the Lord hath giuen you the Sabbath Their second reason is drawne from the streightnes of the law to be executed Exod. 35. 2. 3. on him that gathered sticks which they say must not be enioyned vs. Concerning this it maketh no more against the morall obseruation of this precept than the other ceremonies did against the other precepts whereunto they were ioyned The Iewes being in their nonage had rules peculiar to themselues with these wee are not intangled how beit they had other generall commandements which being common to vs with them appertaine still vnto vs. As for example to teach our children the coÌ„mandements of the Lord appertaineth to vs Deut. 6. 7. but to bind them vpon our hands for a signe as frontlets betweene our eyes appertaineth to the Iewes to burie the dead belongeth vnto vs but to enbalme them with spices who had not so cleere a testimonie of the resurrection belongeth to the Iewes Is not the law of murder as well enioy â—ed vs as to the Iewes yet we may eate blood which they could not We ought to be as temperate as they
yet we may eate the fatnes of meate which was forbidden them And so in all the commandements the morall obseruation belongeth to vs as well as to them the ceremoniall keeping to them and not to vs. And the same we conclude of this place concerning the fire making on this day Out of the new Testament they also gather two reasons First they say it is not mentioned nor vrged so much in the new Testament as are the other precepts I an answere this is no good reason but is rather to be returned to the Anabaptists who reason that the iudiciall lawes are not to be vsed because they are not vrged Nay rather looke what the holie Ghost hath set downe more sparingly in the old Testament he hath more fully plainly supplied it in the new Testament and what thing the law containeth more fully that the Gospell handleth more sparingly because the Lord in his heauenly wisedome would not trouble vs much with one thing But we know it is named Matth. 12. and 24. Mar. 2. Iohn 5. Act. 20. 1. Cor. 16 and 16. Reuelat. â— The second argument is this The Apostles changed the day which say these men they neuer would haue done had it been morall I answere it was neuer commanded nor appointed what one certaine day should be kept among seuen but that there should be obserued a seuenth day which being kept it is sufficient and the law remaineth vnuiolated And yet we permit not that any man at his pleasure should now change this day For that which the Apostles did they did not as priuate men but as men guided by the spirite of God they did it for the auoyding of superstition wherewith the Iewes had infected it Againe as the Iewes vsed the other day which is the last day of the weeke because it was the day wherein the Lord made all things perfect so the Apostles changed it into the day of Christ his resurrection who was the beginner of the new world on which day we receiued a more full fruite and possession of all the benefits in Christ his conception birth life and death Besides this was the first day of the creating of the world wherein the Lord drew light out of darknes Lastly the holy Ghost is said on this day to come downe vpon the holy Apostles So that this day doth fitly put vs in minde of our creation to be thankfull to God the Father of our redemption to be thankfull to God the Sonne and of our sanctification to be thankfull to God the holie Ghost Now if any can alleadge more effectuall or equall reasons vnto these hee may alter the day so it be with the consent of the Church Wherefore the equitie of the law remaining it is not abrogated Circumcision as we haue shewed is considered two manner of wayes either as the seale of Faith Rom. 4. or as a signe of that circumcision which wee haue in Christ made without hands In this manner considered it is ceased as it is a seale of Faith it remaineth not the same in forme and manner but the same in effect For although wee haue not the same helpe of our Faith yet we haue a helpe The Iewes had Sacraments moe in number but we more excellent in signification Though we haue not many SacrameÌ„ts and holy-dayes yet wee haue two Sacraments and one day more effectuall than all they were which the Iewes had We see therefore in truth no reason as yet why we should not obserue the Sabbath as Morall Thus hauing confirmed the doctrine of the Sabbath by the holy Scriptures and proued that there is a morall vse of the same as well for vs as for the Iewes and hauing answered all the contrarie objections that might seeme to make against this doctrine it followeth now according to our first diuision that wee should speake of the obseruation of the Sabbath it selfe shewing how it is kept and wherein it is broken For both these are expressed in the Commaundement wherein is set downe the affirmatiue to teach how to keepe it and the negatiue to shew how we breake it First then we will shew how the Sabbath ought to be kept then afterward we will declare how it is broken Where it is said in the beginning of the precept Remember to keepe holic and in the ende thereof the Lord hallowed the Sabbath so that it is not simply said Remember to keepe but to keepe holy neither is it simply mentioned that the Lord left the seuenth day but blessed the seuenth day hallowed it Hereby is insinuated vnto vs that in this day we should grow in loue towards God tender affection to our brethren wee are taught that then wee keepe the Sabbath aright when we vse it to that ende for which it was ordained that is when we vse in it as we haue before shewed thâ—se exercises whereby we may be the more sanctified and God the more glorified both on this in the other dayes of the weeke These exercises be such as are either priuate or publike The publike exercises are twice at the least to bee vsed euery Sabbath and they bee these First the word read and preached then prayers feruently made with thanksgiuing singing of Psalmes reuerend administration of the Sacraments And first for reading and preaching of the word wee reade Nehem. 8. 8. And they read in the booke of the Law of God distinctly and gaue the sense and caused them to vnderstand the reading Also wee may see this in the practise of the Apostles Act. 13. vers 15. And after the lectures of the Lawe and Prophets the rulers of the Synagogue sent vnto them saying Yee men and brethren if ye haue any word of exhortation for the people say on And as the Ministers did reade and preach the word so it was the practise of the Church to heare as Eccles. 4. vers 17. Take heede to thy foote when thou entrest into the house of God and bee more neere to heare than to giue the sacrifice of fooles And it is saide Nehem. 8. 3. The eares of all the people hearkened vnto the booke of the Law And concerning praying thanksgiuing singing the Prophet of God vseth a vehemeÌ„t exhortation to the Church Psal. 92. 1. Come saith he let vs reioyce vnto the Lord let vs sing aloude to the rocke of our saluation 2. Let vs come before his face with praise let vs sing aloude vnto him with Psalmes And Psal. 65. 1. O God praise waiteth for thee in Sion c. Now for the Sacraments generally we are to marke that as in the time of the law the sacrifices were most vsed on the Sabbath day so our SacrameÌ„ts succeeding the sacrifices are then most to be frequented As for the supper of the Lord it appeareth Act. 18. 1. Cor. 11. as it seemeth that it was administred euery Lords day although now adaies the ministers may
away Thus much therefore we say that as we prescribed in the other callings so for milking of kine making of beds and dressing of meates as for trauailers Bakers and Brewers that their busines if it be necessarie must bee done either early in the morning or lately in the euening There are two kindes of calling of more difficultie the one by sea the other by land the one of Mariners the other of posts For men being on the Seas cannot come conueniētly to the publike places of religion and in ciuill matters there are often great necessities and vnknowne to priuate men Concerning the first we say they are either in necessary affaires or they are not if not they are to be counted as flat breakers of the Sabbath if they be in their lawfull and necessarie callings the times must bee so diuided that their bodies may be cased and their soules refreshed Howbeit if the present necessitie grow to be more violent then holds the generall rule of things that cannot be done before or after To this we adde that in some respect because the Mariners haue intermissions by reason of their oft changing there might be meanes appointed for the worship of God priuately For there be vicissitudes of labouring spent in quaffing drinking and sleeping which leisure they might haue as free for the worship of God priuately as any on the land Besides the proportion of sixe and seuen obserued that they may doe some one day in seuen which they should do on the Sabbath it selfe For then the Lord accepteth the equitie of the law when vpon necessitie we cannot obserue the prescript time of the law Furthermore when their ships lie at roade and at ancker when they either are staied by tempest or mend their tackling or waite long at hauens for their traffique then what time hath before been lost it is now to be redeemed if it be not at the set times yet as we saide at some times obseruing the proportion of the law Thirdly if they were as prudent in heauenly things as politike in earthly though they cannot so conueniently haue accesse to the publike meanes yet in the whole companie for feare of pirates they goe for stronger fence many together by a generall contribution they might allow a Minister among them Againe considering that the Mariners are either such as be of the richer fort or such as bee of a meaner condition we say that the richer and more wealthie Merchants swimme so in their gaines as if they haue but hearts to pay the tithe of their increase they may not onely conueniently finde a Minister in the ship but also liberally prouide for the worship of God on the land As for the poorer fort if they cannot offer an oxe let them offer a turtle doue if they cānot offer a doue let them offer a little fine wheate flower I meane if they cannot prouide a graue preacher yet at the least they may procure some good man to read the holy word of God vnto them to deliuer the plaine and pure sense of the Scriptures to them and to help them in prayer and other holy exercises of religion For if they can in their seuerall ships maintaine a guide skilfull in seafaring to conduct them in ther nauigations then by a generall purse they may farre more easilie sustaine the charges of a teacher who in great dangers may strengthen comfort them in all estates may guide and safegard them to the hauen of heauen Fiftly in respect that they haue greater blessings on the Seas receiue greater testimonies of Gods fauour taste more bountifully of Gods power in imminent and fearfull dangers and more liberally haue experience of his prouidence in their marueilous preseruation than their brethren on the land I thinke they ought not to be lesse zealous but more carefull of the worship of God than others on the land Though then the prescript forme of the law cannot alwaies be vsed and yet the proportion of the law may bee obserued and seeing God is the Lord of the seas as well as he is the gouernour of the land he is no lesse to be worshipped in the one than in the other yet the want of this his worship hath distinguished the seafaring men from others by their monstrous prophanenes and brutish irreligiousnes And yet in that this euill is not so generall but that euen in that calling there are some that feare the Lord it is manifest that the fault is not in the calling which in it selfe is lawfull but in the corruptions of the persons who are degenerated into an hellish atheisme Now concerning Posts thus much briefly Either the Posts trauaile on the Lords day vpon necessitie or without necessitie If they goe on the necessarie affaires of the land and such as by foreslacking would be more dangerous and the speedie dispatching of them would be more profitable to the whole bodie of the realme the libertie is permitted and is greater or lesser according to the grauitie and slendernes of their affaires but if they haue no necessitie the rule of God his lawes take hold on them Howbeit for the most part subiects are not so precisely to iudge of them because Princes matters are not knowne to all men but they are rather to pray that both the Princes heart may be right herein and that the Lord would moue them euermore to vse those waies which are most conuenient And thus much generally of the vsuall workes of our calling It remaineth to speake of those works which haue not the ordinary course of the weeke daies but are neuerthelesse vsed at certaine set times and seasons as Faires in certaine moneths and quarters of the yeere as the seeding in the winter and in the spring time and the haruest in summer in Autumne Hereunto we may adde speciall iourneies taken in hand not vsually but extraordinarily the gathering of Saffron at the time of the yeere Al which things haue their seuerall seasons and are vnnaturally thrust on the Lords owne times howsoeuer men haue pretended a necessitie flesh and blood hunting after liberty disputeth to the contrary First as for Faires and Markets which by politike wise and worldly men on the Lords daies are maintained it argueth the want of godly wisedome where they be vsed because without any preiudice to the worship of God they may not conueniently bee obserued For if no necessitie profit nor pleasure could cause the Papists to haue their Faires on their Christmas day Easter day holy Thursday and Corpus Christi day then it is a shame for vs that in truth and zeale ought to goe before them to defile the Lords day herewith yea I adde it is intollerable because a firme statute ciuill law enforceth a plaine inhibition of all such worldly conuents and assemblies on that day These faires are for the most part either solemne Marts and of greater continuance or petie Markets and of lesse
they when any other solemnitie should be vsed What then will some say no vse of recreations I doe not simply denie profitable exercises but what shall we do with them on the Lords day If all our delight were in the Sabbath if all our springs were in it if we made it our chiefest ioy what place should or ought to be left to such carnall delights to such fleshly pleasures If any shall obiect that it was not a necessitie to leade the oxe to the water and yet it was lawfull and therefore things conuenient in some cases permitted men haue the vse of pleasures conuenient I answere that the oxe so led to water is not to play and friske on that day because that may without detriment be deferred and the other cannot and the pleasures conuenient as eating and drinking moderately may on that day be vsed in that without them followeth some detriment yet we permit not to play which is a thing that without hurt may be for borne on that day for Gods sake if without hurt wee can forbeare it an whole weeke for the worlds sake To be shorte spirituall wisedome ma prouide both for the Lord his worship for our callings for the lawes And like as in regard of inconuenience the politike lawes restraine bowling in some men not that in it selfe it is meerely vnlawfull but that for all estates for certaine causes it is not conuenient in that they would detaine some from their callings from which if they should rest they should incurre both the losse of better things the misspending of time and hinderance of their honest gaine In which respect of hindering better things we denie playing on the Lords day Yet there may remaine a question whether sicke persons may haue their exercises on this day or no We answere if they be extremely sicke it is a time of praying and not of playing according to the axiome of Iames chap 5. If they be not so dangerously sicke they neede iâ— not for if they can buâ—ie their hearts hands bodies and mindes about playing then their late visitation and the fruite of it should rather cause them to refresh themselues with reading singing or a more liberall exercise of conferring with them that be godly And to knit vp this part let vs remember in the former obiection drawn from the law of the Realme that the ciuill law doth not so much permit the libertie which good men know to vse well as it doth restraine the licentiousnesse which euill men vse badly because better it is that good men should want their libertie which they may doe than euill men should be confirmed in their licentiousnesse which they ought not to do so that euill men may be made good and good men are nothing hurt And because loue asketh not her owne but is coÌ„tent for the good of others to depart from it owne libertie though we could which indeed we cannot vse recreation without the hinderance of God his worship yet we should not vse it being a griefe to the godly an offence to the weake ones a matter of reioycing to the vngodly It remaineth in the last place to shew how the Sabbath is prophaned either in thought in word or in deed For there is a difference betweene the not sanctifying and the plaine prophaning of the Sabbath in that the one is not altogether desirous to breake it the ether hath no desire at all to keepe it Neither is the Sabbath onely broken by prophanenesse but also by idle workes and not carefull keeping of it Some prophane the Sabbath by corrupt iudgement as Heretikes some by a corrupt life as carnall professors the one a high malice of Satan the other a dangerous deceit oâ— the diuell When men too worldly minded make the Lords day a day of riddance a packing day a counting day to make oddes euen with all men but euen things odde with God And it is the lamentable sinne of our age to presse the Lords ordinance appointed day with al relicks of law matters with the dregs of ancient quarrels or new broched brawlings with posting to Iustices not to be reconciled but to be auenged not to finish but to reâ—iue controuersies and to â—ub old iniuries vntill they bleed so as that day that is sanctified ordained for loue is a day of hatred of a day of reconciliation it is made a day of dissension and this cannot but proceed from a prophane stocke Others as seeming more fauourable though they make not this day a time of paÌ„pering of the flesh which is a time of purging the flesh yet they make it a day of palpable darkenes which should be a day of bright shining light by hunting of beares by haunting of playes and such like that if they begin the day in the spirit they wâ—â—l end in the flesh receiuing some good motions in the morning they burie them in the euening and giuing the Lord the forenoone they recompence the diuell with the afternoone Yea in some place the Lords day is the Diuels day being fraught with so many fraies stained with such filthie fornication and burthened with the sinnes which their ordinarie callings on the weeke daies spueâ—out in that on those daies they cannot bee frequented for want oâ— companie Now whether we speake of the not sanctifying or of the prophaning of the day we affirme the Sabbath to be broken in thought word and deede For the whole law being spirituall Rom. 7. and this being a principall part of that lawe it must needes be that this precept as well as the rest taketh vp as well the inner as the outward man Besides it is a generall rule in the law that whatsoeuer is vnlawfull to be done the same is vnlawfull to be thought or spoken of and looke in what measure the wicked actions of men are forbidden in the same manner is the wicked affection and communication forbidden also Many haue notwithstanding made such proceedings in sinne that when they should reckon with their soules they reckon with their seruants and when they should make euen with their consciences they strike euen with their chapmen and yet perswade themselues of small breach of the Sabbath because as they say they do but speake a little with their tongue and scribble with their pennes Then wee must knowe that as what we may doe that we may talke of so what we may not doe that may we not talke of Wherefore laying aside our filthie songs our table talke of worldly matters our carnal deuices and worldly compasses which we are fetching in our thoughts whilest wee sit in the congregation our priuie discourses of our successe in our callings and our politike disposing of our weeke following all which shut out of the doores better things and ouerquel the vigour of good things Wherefore as the nourishing of ill thoughts is at all times vnseasonable so to harbour them on this day is most
man so no man knoweth the meaning of the Lord in his word except God giue him his spirit to declare it vnto him And if we must pray when we come to our meate and drinke that God may giue nourishment to vs by them then how much more must we pray God to nourish vs by his word for else we cannot profit thereby And as no man dare touch meate and drinke before he pray and we haue no title to it before it be sanctified to vs by prayer how impudent are they that dare touch Gods booke without prayer or thinke that otherwise they haue title vnto it Paul may plant and Apollo may water but God giueth the encrease so if any be senselesse still and yet haue heard long it is because God hath not reuealed his wil vnto them Men may be diligent yet they shall erre if God giue not his spirit and though they meditate and conferre yet they shall be punished for giuing libertie to their rouing braine and to their tongue except they pray for Gods spirit Many rest in knowledge and want faith because they want prayer and wee rest in knowledge and neuer practise because wee pray not to God to write his law in our hearts by his spirit that now not wee but he may worke in vs. They that take any thing in hand without prayer howsoeuer they say they abhorre Poperie yet they practise it because they take vpon them to haue some power in themselues For thanksgiuing if we be bound to praise God wheÌ„ he hath fed our bodies how much more when he hath fed our soules And shall God be iustly offended with vs if we thanke him not for our refreshing with meates sleepe c and shall wee not tremble for feare of reuenge if we haue not praised God for any light or any good motion that he hath put into vs For want hereof â—fter some lightning followeth some darkenes and after much feeling commeth deadnes and by this meanes Satan goeth about to take all Gods graces from vs. Dauid saith Blessed art thou Lord O teach me thy statutes This sheweth that wee must euer praise God before we come to reade Many are feruent in asking but cold in giuing thankes And if we would giue thankes to God it would much ease vs in asking and God would not punish vs in taking his graces from vs. FINIS A TREATISE OF THE RESVRRECTION Psalm 16. 10. For thou wilt not leaue my soule in the graue neither wilt thou suffer thine holy one to see corruption Philip. 3. 20. Our conuersation is in heauen from whence also we looke for the Sauiour euen the Lord Iesus Christ. Vers. 21. Who shall change our vile bodies that it may bee fashioned like vnto his glorious bodie according to the working whereby hee is able euen to subdue all things vnto himselfe ARe wee perswaded with the Prophet of God Psalm 16. that wee shall bee raised and freed from corruption that our death is a sleepe our graue as a bedde and that that God that raiseth the Sunne daily out of his denne will drawe vs also out of the earth then haue we true faith which vndoubtedly wee shall finde more strong if long before death come wee would exercise our selues with the meditations of death Many wee see by deferring all vnto the last ende die heathenishly many who would seeme to haue more heroicall spirits desire vnnaturally to dye not that they are surcharged with the burthen of their rebellion and corruption but because as beasts they neither can reioyce in things in heauen nor feare the paines in hell These are more drowsie and senselesse beasts than those who are more loth to depart in whom appeareth more nature and some conscience but the other degenerating from nature are a farre more monstrous and daungerous kinde of people Howbeit the common sort of people commend this kinde of death they say thus he departed as meekely as a lambe he went out of the world as a bird goeth out of the shell he died very quietly neuer speaking a word nay they might say more truly he died beastlike he gaue no token of repentance in acknowledging his sinnes he shewed no fruite of faith how he was saued in Christ he gaue no testimonie of his hope in witnessing a ioyfull resurrection and chaunging to a better life Thus wee see how readie wee are to extreames either fearing death too much or fearing it too little Well if wee will be rid of that feare in excesse behold here is a remedie My flesh doth rest in hope for thou wilt not leaue my soule in graue But there are othersome who can yeeld quietly to death also what is their reason what is their faith forsooth they say they must pay that willingly which is due of necessitie and seeing they owe God a death they had as lieue die at first as at last when the debt is payed it can bee no more required It is farre otherwise with the children of God who of all others haue the greatest preferment by death yet hauing tasted of the land of the liuing euen in this life cannot satisfie themselues in the multitude of many dayes with the sweete sâ—ppe thereof vntill their measure be brimme full Then they dying in the ripenes of yeeres and in the fulnesse of dayes are gathered in their due time into the Lord his barne as a ricke of corne Then they hauing fought a good battaile runne their full race and kept a true faith can with ioy in Christ looke for the crowne of glorie which is prepared for them To this wholesome meditation and fore-thinking of death the daily mortalitie and dropping away of others ought to stirre vs vp For wee see many round about vs of the same complexions of the same age that we are of breathing of the same aire vsing the same diet which wee doe who goe before vs and are gleaned from those miserable calamities which our long contempt of the word hath threatned to fall vpon vs. Let vs labour then to lay vp our flesh in hope that our departure from hence may be as the sailing ouer the Seas as the trauailing of a woman as a deliuerie out of prison and a returning from exile Certainly a man is neuer more tried to be a Christian than in contemning death for Heretikes concerning other things may haue as great gifts as other professors but in death they will bewray their hypocrisie either in murmuring as dogs or in vnsensiblenes as blockes But in Christians there appeareth such an heroicall alacritie tempered with so gratious humilitie that they desire not to liue but to keepe a good conscience they refuse not to die for nothing but for hope of a more happie inheritance It may be that others as we said may shew some cheerefull countenance to die but it either proceedeth of some phrensie vnaduisedly or of rashnesse especially or of numnesse carelesly Neither would I haue any
preparation For this cause these holy men the vertuous predecessors were alwaies carefull in euery particular meane to be prepared as namely going about to pray they had their eiaculationes that is certaine short prayers before they entred into the solemne action and they tooke halfe the day before the sabbath to prepare them to it Now if preparation be necessary at these things in seuerall seeing all these concurre in the Sacraments excuselesse must hee bee that runneth to the Sacraments vnprepared Now as the Commaundement doth binde vs to this Examination So the contrarie inferred shuts out foure sorts of people First if anie for want of yeares as children bee not able to examine themselues all such are remoued Secondly if anie for want of wit discretion iudgement the vse of râ—saâ—on and such internals the defect whereof howsoeuer they are in age makes them as children cannot trie themselues as foolish and furious persons these are also excluded Thirdly if they haue a naturall conceiuing with gifts of reason and humane vnderstanding and yet are ignorant in the grounds of Religion and in the doctrine of the Sacraments which chiefe points of saluation are necessarie to be knowne if I say they haue not attained to these rules all such are debarred And last of all if they haue a generall notion of these things and vnderstanding of these rules and in the abuse of their knowledge remaine wicked stubborne and impenitent persons that neuer goe about to proue themselues all these also are to be separated as vnfit and vnworthie Guests of this Table The subiect of Examination is our selues and not others as the Apostle saith Let euery one examine himselfe As euery one looketh to the preparing of his owne meate so must euery one looke to the sanctifying of his owne heart for this spirituall meate is better than the heauenly Manna if we spoyle it not through our owne malignitie And because if there bee but one Publican in the Church wee looke to him and our eye cannot easilie goe from him therefore the Apostle would haue our examination reflexed on our selues as the Sunne-beames in the ayre Touching the manner of examination we must consider the nature and vse of the word The Word in it proper tongue is taken from the Gold-smiths shop and it is a trying as it were of mettalles and therefore the learned would haue vs trye our selues by the rules of Gold-smiths and this is not by the sound or Eccho that it maketh for in the best it is deceiuable but setting aside this they come to the touchstone and furnace which are two things of proofe to trie withall and they match with the touchstone the word and compare with the furnace the crosse But because those be more vniuersall I thinke they may rather trie the whole course of a mans life in generall than this seuerall poynt in hand Others because the bread and the wine be foode follow herein the rules of the physitians If a man haue a full body though his repletion come of a very good humour as of blood it needeth not filling but emptying againe full bodies if their fulnes come of euill humours are not to be nourished but rather they must be purged as flegmatike bodies which are full of moysture Euen so fareth it with all those which thinke themselues full enough of their own righteousnes and such as are stuffed with corrupt humours grosse sinnes are not to come hither hauing no interest or claime therein vntill the one be emptied of the fond conceit of his own righteousnes the other purged of the loathsome disease of his owne wickednesse Notwithstanding if we consider the words that follow If wee would iudge our selues we should not be iudged and againe but when we are iudged we are chastened of the Lord because we should not be condemned with the world it may appeare that the Apostle vnderstandeth it of a iudiciall examination as before a iudge And the very word though it were deriued from the gold-smiths yet the vse of it is from a iudiciall manner of proceeding Well then let vs take it this way that in this triall wee must so proceed with our selues in iudgement and when we are by our selues alone wee must erect our iudgement seate in our selues and examine our selues precisely whether we eate worthily or vnworthily For the plainnes of it we cannot be better directed than by that rule 2. Cor. 13. Proue your selues whether ye are in the faith that is as I interpret it and most men of sound iudgement thinke with me whether the faith be in thee and whether yee haue receiued the spirit of Christ which is his vicar For by this yee shal know whether yee are worthy or vnworthie for surely hee shall eate Christs fleshe and drinke his blood that hath his spirite But how shall wee trie our selues whether wee haue the spirit or no I answere according to that saying Ephes. 3. 17. When Christ dwelleth in our hearts by faith And this now is enough for hauing this wee haue Christs spirit and so Christ himselfe and consequently wee neede not doubt of the other Here it is good to take this word faith as largely as wee can and take it in as generall a sense as the law that is for the whole word And so first wee are to sit in iudgement on our selues according to the whole forme of Gods iustice and it is good to take the record of our selues and that catalogue which the diuell himselfe hath in store against vs which yet indeed he hideth will bring forth because he reserueth it to lay it to our consciences in the houre of death when all our sins shall flocke together against vs to driue vs to despaire It is good I say according to the ten words of the law to frame ten seuerall actions enditements arraignments and so many seuerall sentences of condemnation and then wee shall finde a great spoyle of obedience in vs and we shal see our selues marueilously to bee defectiue Thus hauing arraigned our selues we must further consider how vnkindly we haue dealt with so kind a Sauiour since our calling and so pronounce a perpetual confusion due to vs with a shame for that which is past with a greefe for that which is present and with a feare of that which may come hereafter And when wee can bring our selues out of conceit with our selues and haue brought our selues into the worst taking that can bee then hee is in the best taking that taketh himselfe to be in the worst For the principall purpose of our examinatioÌ„ is to shew vs our indignitie and to bring our selues into the lowest conceit of our selues that can be Hauing in truth pronounced this shame and confusion of face to be due vnto vs God will suspend his iudgement and cease from his sentence of anger nay hee will say This man behold hath condemned himselfe I
neede not to condemne him he hath done enough let my sitting in iudgement vpon him cease seeing he hath so straightly examined himselfe I remit all I will examine no further hee is free let him come and so let him eate and drinke Thus I say our examination must be in a iudiciall forme that is we must enquire of our selues whether we be guiltie or not guiltie worthie or vnworthie And because euery man is readie to perswade himselfe that he is worthie to beare out this point we are to trie our selues whether we haue faith and because faith hath relation to the truth and the truth must try vs which saith Cursed is hee that continueth not in euery poynt of the Law to doe it wee must search our bookes of remembrance considering what God hath against vs and examine our selues according to euery word thereof Then because we must be constrained to conclude that we be vnworthie we must in the next place goe out of our selues and faint after the righteousnesse that can make vs worthie For a man that findeth himselfe to be left in the estate of condemnation to him will seeme a good saying worthie to be receiued That IESVS CHRIST came into the world to saue sinners and to him the name of a Redeemer will be most precious And therefore at this second returne commeth to be considered of that Faith which commeth by the blessing of the Gospell whereby wee seeing our owne ignorance doe seeke wisedome out of our selues being conscious of our owne vnworthinesse and sue for obedience in the Sonne of GOD and seeing we are altogether aliants from God by reason of these things we seeke for our perfection in CHRIST vpon this condition is righteousnes giuen vnto vs. Then because the examination of this standeth in another point for that a condemned person will redeeme his pardon by a price be it neuer so great if by any meanes he be able to make it and a man spareth no cost for that which indeede hee doth loue as wee may see in the example of a vile loue of Esau who setting his loue euen vpon meate was content with the losse of his birthright to buy it if we truely esteeme Christ his death wee will giue any thing for it And truely God requireth nothing at our hands but euen that small condition Ephes. 4. 52. To be curteous one to another and tender hearted forgiuing one another euen as God for Christs sake for gaue vs. Where we see that as God hath for giuen vs so we should forgiue others â—or a man that purposeth truely to haue Christ it is little to giue â—oue that as the Godhead head wrought in loue towards vs so we must worke in loue toward others This as a necessary thing is first to be required the rather for that we escaping the sentence of condemnation and that by no other meanes but by remission which is as a bridge to escape by it were very rigorous and hard dealing we our selues hauing gotten ouer others being as desirous to come ouer if we should pull vp the bridge from them this would be too sauage euen among the heathen This point of louing others God so loueth and so accounteth of that if a man were readie to come to the Lord his immediate worship hee is content this dutie should rather be left to him vndone then that dutie should be vndone to our brethren And in the parable of the debtor we see this more effectually For so long as the debt is directly the Lords hee breaketh out into no such words as hee doth when the seruant taketh his fellow seruant by the throate saying Pay mee that thou owest So that the retaining of enmitie to our brethren doth after a sort more offend God then our offending against God himselfe This is all the Examination before hand When a man hath by due Examination found himselfe vnworthie and vnworthy in respect of himselfe then is hee to be transformed And here note a thing contrarie to our common diet Though in our ordinary foode our meate is changed into vs and becommeth of our substance not we are changed into it here in this meate I say it is contrarie we are transformed into it not it into vs so that we may say of this spirituall food as of the nature of the leauen The leauen is not vnleauened and changed into the meale though it â—eth hid in the meale but the meale is transformed into it and leauened by the leauen So may we say of this sacramentall food we are traÌ„sformed into it Wherfore seeing the Apostle saith Leâ— a man examine himselfe and so let him eate our examination must end in eating and drinking and not in abstaining They then that thought they honoured the Sacrament with abstinence they by this rule plainely dishonour it for it is saide Let him examine himselfe and so eate not so let him abstaine And the Sacrament is abused as well by forbearing hauing examined our selues as by receiuing it vnworthily The things receiued are called Bread and Wine Concerning the nature whereof better relation we cannot haue then Psalm 104. where seeing the vse of Bread and Wine to bee to nourish to strengthen and to comfort wee shall the better marke the Analogie in this The bodie of Christ represented by Bread must haue that effect in the soule which bread hath in the bodie but bread hath this effect to strengthen the body of man as appears by the cited testimonie of the holie Ghost therfore our soules by CHRIST receiue strength against sinne We reade in Genesis that Abrahams seruant returning from their pursuite had their hearts strengthened by bread which they had of Melchisedech and we know that the Paschall Lambe was to giue strength to the eaters thereof so our Sauiour CHRIST calleth vs vnto him that hee may giue vs spirituall strength for newnesse of life in the strength whereof wee must so labour for righteousnesse as if heauen were to bee purchased by our works For CHRIST his bodie is not only quickened but quickening not only sanctified but sanctifying And as in the bodie such be the humours as in the meaâ—e so in the soule in the actiue parts of righteousnes wee receiue such meate as may enable vs to labour for the kingdome of heauen This is that which the holie men did take in the Sacrament On the other side the blood of CHRIST must worke that effect in our soules which wine doth in our bodies The effect of wine is also set downe Psalm 104. but more liuely Pâ—ou 31. it is said wine is to comfort them that are in the present estate of death for such wine was ordained Then looke what the gladnesse is of the bodie after the wine receiued so there is the same analogie by spirituall comforts in the blood of Iesus Christ seeing that wee can no more goe through that absolute
Through the mercie of God we cannot yet say so for though the Church at this day be not so iustifiable as it should be nay it is condemnable in respect of that which it ought to be yet we cannot say but Abraham hath a place with vs wickednes is not yet come to such a pitch that there is no feare of God with vs. How be it herein we be defectiue in that our knowledge and feare of God is not proportionable to our teaching and the iustice of God For setting our continuall teaching with our discontinued profit in learning and seeing the markes of Gods iudgmeÌ„ts are set in the bowels of the Nations round about vs this thing rightly weighed our feare is nothing our knowledge is little the Lord may haue his action against vs because though we haue some thin feare yet it is nothing proportionable Wherefore as it is not sufficient that our meditations in the law be meditations but that in strength comfort they exceed all our thoughts of the world and as God requireth not onely an hearing but such attention in hearing as we heare nothing more heedily and carefully so we must feare and that accordingly and this according is that which will condemnevs because I say our affections are not according to their obiect But behold a greater euill for as we set not our affections high enough in good things so we racke them too farre in euill things We feare not God enough we feare the world too much we loue the word too scantly we loue our profits too excessiuely So there is a iarre in both our feare in spirituall things is defectiue in worldly things excessiue And surely though we could not doe it in such measure about the best things because we caÌ„not reach so high in lesser things which thing if we could doe it were a great part of an Apologie for vs yet for that we feare so much in lesser things and feare so little in greater this will indeed accuse vs. Againe that our feare is not according to Gods wrath it is knowne by taking that small measure and scantling of it which we are wont to doe for whereas the word hath made the feare of God to be our measure for the feare and forsaking of sinne Iob. 1. we by making our feare of God light make also our departing from euill light Thus we see the Lord must haue an order in things first we will haue his kingdome prouided for then other things in their place we in keeping so low an ebbe in his feare make vp his inditement he hath against vs. FINIS A TREATISE OF HYPOCRISIE THere are two things required in Religion the substance and the ceremonie or visard and we haue but one of them The first is a marueilous hard thing to circumcise our hearts to make them bleede we thinke it enough to heare for opinions carrie the common people for they be like children if they see a face in a glasse they thinke it is a man and begin to talke of it and to it This ceremoniall hearing in times past it would now and then as they say doe good but now as one saith is nothing but to heare eate drinke and talke That a shew is sufficient to moue the multitude it appeareth by Absolom who although he were a beast yet when he had made a vow and Iesabel had proclaimed a fast the people followed them and said the Queene was become religious Absolom was worthie of a kingdome and so the like hypocrites haue an opinion of iust men The dutie of reprehending is the dutie of a good man and vnder the law it was thus the accuser was wont to throw the first stone the theefe on the crosse said Thou being in the same condemnation darest thou reproue Here is a case of premunire which what it is on earth we know and what it is in Heauen we shall know at that day examples we haue in Aaron Nâ—dab Abâ—hu Vzza and Ahaziah Seeing there be such a sort of sore eyes and so few Chirurgions it is good to stay in reprehension till we haue cast out our beames and this is but reasonable that a man should first cure himselfe But because many will not stay for all this Christ waxeth angrie as it were and calleth them hypocrites where saith Chrysostome he sheweth himselfe very angrie for this word when he vseth it or such like as O cuill seruant O painted tombes generation of vipers it is not any little offence that he speaketh against The name of an Hypocrite is abhorred of God and man As it was said of Octauius and Antonius they hate a tyrant but not tyrannie so it may be said with vs we hate an Hypocrite but not hypocrisie Thus we may see first in reall hypocrisie we cannot abide a course cloath with a fine list nor fruite faire without and rotten within nor timber straight without and hollow within nor light waights and false wares In the Common-wealth he that poysoneth a man and he that killeth him with the sword hath not the like punishment because the first is greater in that he killeth him hypocritically In the Church the fathers appointing punishment and penance for diuers sinnes set downe for hypocrisie the greatest punishment in prima quadragesima Peter was first moued at this against Ananiâ—s and Saphira Act. 5. Paul among many dangers setteth this down as a chiefe one that he was in daÌ„ger among false brethren S. Iohn the Euangelist in his Reuelation prophâ—cieth that the Church should neuer be more grieued than by such as had womens faces and haire and Lions teeth The complaints of the Prophets against them is manifest in their termes Pots with scumme cakes bakâ—n on one side Ostriches with great fâ—athers and of little flight But Christ inueigheth specially against theÌ„ for he threatneth seuen woes against them that be hypocrites where he neuer is found to do the like against any sinners To looke more cleerely into this sin it is opposite to God the Father he is a being this a certaine shew God is one and hath made him one but the hypocrite he maketh himselfe two an heart and an heart the hypocrite leaueth a little place for religion and the rest he leaueth for that which he loueth more than religion and in this diuision hee giueth the worst to God that is that which is without he opposeth himselfe against God in his heart God is truth and the hypocrite hath a lying profession vnhallowing the name of a Christian and seducing those that are simple which is a common note of hypocrites so they are deceiuers deceiued as Absolon and Ishmael They are opposite to God in his goodnesse hee is good they are euill within and that which is worse they couer euill with good We may see God his detestation of this sinne by his expostulation Psal. 50. he abhorreth it so that hee forbad his people the very resemblance and representation of it
who mourne rather in themselues possessing their soules in patience thā murmur against others as labouring in a secret disdaine of them and of this sort of mourners the Lord Iesus hath pronounced this iudgement Blessed are the meeke for they shall inherit the earth Neither must we be of too abiect a spirit as they that will patiently suffer all things because they would be troubled with nothing for that were rather a stoicall and vnchristian sottishnes than an heroicall and Christian meekenes but willingly submitting our necks to the yoke by the Lord his appoyntment imposed vpon vs we are rather patiently to waite for the time of our deliuerance and by labouring to keepe a good conscience we are to hunger and thirst after righteousnes where with vpon the credite of the Lord his owne word we shall in his good time be satisfied Now that wee may continue sanctification with mortification as wee ioyne together Christ his passion and resurrection let vs adde somewhat of those quickening graces of the spirit wherin some effects of Blessednesse doe appeare most euidētly the first is peace of conscience and ioy in the holy Ghost Rom. 5. 2. wherby we finde both truce with God and are at league with his creatures so as both for our comfort in the promises of God we haue accesse to him to reioyce vnder the hope of his glorie and for our confidence in the promises of God we can lie downe and sleepe in many perils because God hath either meanes to deliuer vs out of them or else is readie to sustaine vs in them Psal. 3. 6. and 4. 8. Of this thus speaketh the Prophet Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord Psal 89. 13. Now least we should deceiue our selues with some false peace and illuding ioy we put vnto this peace of minde sinceritie which the holy Ghost hath linked together Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquitie and in whose spirit there is no guile And Psal. 119. Blessed are those that are vpright in the way and walke in the way of the Lord. Beware least this vprightnes of minde be boysterous and voide of loue without which all is as nothing but a swelling pride so with this we make knowne our faith by fruites and our feeling by sweete effects For loue the enemie of securitie is carefull to please God and fearefull to displease him and blessed is the man that feareth alwaies Prou. 28. 14. Blessed is the man that feareth the Lord and walketh in his waies Psalm 128 1. Lastly this feare is ioyned with a care to please God in the obedience of his word Luk. 11. Blessed are they that heare the word of God and keepe it Those effects which concerne not onely our selues but others are of two sorts and comprehended Matth. 5. The first a Christian care to worke in others a taste of that sweete reconciliation which is from God to man or from man to man whereof it is said Matth. 5 9. Blessed are the peace-makers for they shall be called the children of God Many may vndertake this dutie but vpon some sinister affection and therfore we require a fellow-feeling of the euils of others mourning both for their inward defects outward necessities of whom Christ hath said Blessed are the mercifull for they shall obtaine mercie Of the other the Psalmist speaketh Psal. 40. 2. Blessed is he that iudgeth wisely of the poore c. And when wisedome ioyned with compassion pitie mixed with policie doth worke such a moderation in our affections as that wee may vse such a mercifull seueritie where it is needefull and a seuere lenitie where the matter so requireth it this causeth vs to auoide on the one side taking of offence for Blessed are they saith the Lord Iesus that are not offended at me and on the other side it teacheth vs to reach out our hand to the needie for it is a blessed thing to giue rather than to receiue Act. 20. 35. The outward effects are prosperitie as a signe of God his loue and aduersitie as a thing sanctified vnto vs in the crosse of Christ Psal. 128. Many temporal blessings are propounded not vniuersally but as restrained to them that feare the Lord because indeed they haue the surest interest in them right vnto them The like felicitie falleth out Psal. 144. but to such as haue God for their Lord. And much more is a certain gain and handsell of happines ariseth euen out of the bitternes of affliction to them that feare God in that thereby the Lord strippeth them from some sin wherewith they might haue rotted or whetteth them vp to some actions of godlinesse wherein their zeale began to freeze for cold or to trie their faith which else would haue beene drosse or for the good of others that might make their profit thereby The Prophet his testimonie of this is Psal. 99. 12. Blessed is the man whom thou chastisest O Lord and teachest him in thy law Herevnto may be ioyned that beatitude of the Lord of all blessings Matth. 5. 10. Blessed are they that suffer persecution for righteousnes sake for theirs is the kingdome of heauen To draw at the last to the consummation of all this we make the full heape of all happines after this life to be filled with the Lord of life and with the sweetnes of his presence who is happie aboue all that can be thought and counted happie This is foreshewed Matth. 25. Come ye blessed of my father possesse the kingdome prepared for you And Reuel 14. Blessed are they that die in the Lord c. For thus shall we be ioyned to God the Father the Sonne and the holie Ghost then shall all teares be wiped from our eyes then shal our infirmities be taken from vs then shall we dwell with the Angels with all the hostes of heauen in most happines and blessednes it self We see now by this chaine not forged by our own braine but framed out of Gods his word that he is indeed blessed whom God chuseth whom Christ redeemeth whom the Spirit renueth whom faith staieth whom the Word Prayer Sacraments and discipline build vp in the Lord in whom faith breedeth peace peace sinceritie sinceritie loue loue a feare of displeasing and a care of pleasing God in whom this care striueth to a mortification in pouertie of minde this pouertie comming from a mourning heart possessed in a meeke spirit which hungreth after righteousnes all these things being ioyned with that sanctification which lamenteth the sinne of others and relieueth the wants of others knowing to vse prosperitie and aduersitie as pledges of God his fauour and vndoubtingly looking for the kingdome of heauen in the life to come If any of these linkes be missing the chaine is broken if any of these members be wanting the bodie of blessednesse is vnperfit FINIS
therefore they cannot see where a trope should haue his place Thus it went with their great Master and father of allegories Origen who giuing himselfe to follow his deuised allegories could not through God his righteous and iust iudgement see those places that will admir a trope For comming to that saying of Christ our Sauiour where he intreateth oâ— three kindes of chast persons whereof one maketh himselfe chast for the kingdome of God sake hee taking it too literally did cut off his owne members and so grossely did misunderstand it The true vnderstanding of this place then is this that in the Apostles times and in the ages following there should bee riper knowledge than was in the ages before But if it be here obiected that the men of our daies are not like the great men and Prophets of God as Eâ—â—y Dauid Ieremiah or Daniel to this wee answere that comparisons must be alwaies in the like Then if we compare the Apostles with the Prophets that were before them we know the Apostles in cleerenes and excellencie of knowledge did surpasse them And our Sauiour Christ testifieth of Iohn Baptist that he was the greatest among the Prophets and yet that the Apostles and Ministers of the Gospell were greater than he Then compare our Euangelists with the Patriarches and they saw a cleerer light than these did For Abraham sawe Christ but a farre off and to come they sawe him euidently and already come Proceede to compare the common sort of people then with the common sort in these dayes and euen we doe see Christ more liuâ—ly painted out before vs than they did they had assurance that these things should come to passe wee knowe that they are alreadie come to passe seeing plainly the effects and issues of them And thus wee see that God his graces are moe and more excellent than they were in the time of the Law Compare Christ with Mose and hee did as farre exceed him as the Master builder doth the hired seruant Compare their common Ministers the Priests and Leuites with our ordinarie Doctors and Pastors and they goe beyond them in the euidence of knowledge All these notable men of the Law knew that Christ should come and that the holy Ghost should come but the maner of their comming they saw but very darkly but we see it and reioyce therein The plaine meaning then of this place is that whereas God did in the old time reueale his will vnto some by visions and by dreames now al sorts of men young and old man and maide shall be instructed in the knowledge of God more plentifully and more perfitly For it is to be vnderstood as that Exod 19 Ye shall be a kingly Priâ—sthood c. and 1 Pet. 2. it must be interpreted as often in Esay as chap. 11. in Ieremy and in the Gospell aâ—ter Iohn it is saide They shâ—ll all bee taught of God and that which is in his Epistle the annointing shall teach you all things These doe not take away the ordinarie ministerie of the word but doe shew that men shall not onely haue the outward meanes but shall also haue the teaching of the Spirit And all of these are so begun in this life that they be not performed to the full vntill wee be vnclothed of this flesh and haue our full part with Christ in the life to come This is the meaning of the place and herein doe wee goe beyond the men of the old ages And besides this in the very manner of deliuerie there is farre more cleernes and euidence now than was in the times of the Law For the Prophets and holy men of God indeede laboured but the fruite for the most part was little and the Apostles as Christ saith Ioh. 4. entred into their labours Yâ—a the Apostle Peter goeth further and saith that they were a light shining in a darke place but wee haue a surer light of prophecie Further hee addeth in the same place that they serued not so much their owne ages and times as vs that are come after them Now hauing the right vnderstanding of this place we are to be greatly thankfull to God for that he hath not left vs to doubtfull dreames but hath giuen vs the certaintie of the word written whereunto serued all the former visions dreames and prophecies and it is confirmed vnto vs by euery one of them Thus wee haue the sense of this place wherein it was fulfilled in the Apostles times as Peter here witnesseth and in this sense it was fulfilled in the Primitiue Church as all good stories doe record Let vs further see what it is that men shall prophecie that is they shall be taught by the spirit of God in the word to trie themselues to trie the spirits of their teachers to teach others and to be able to giue a reason of their hope before their enemies for as the holy Ghost came vpon Christ so must be come vpon euery one of his members and as he was annointed a Prophet so must his members also be Prophets This sound knowledge consisteth in foure things The first thing required in a Christian is that he be able to trie himselfe and his estate â—efore God whether he be in the faith or no whether he be God his childe or no contrarie to the doctrine of the Papists and cold Protestants that rest onely on common iniunctions and accustomed proceedings Thus Paul giueth charge to the whole Church of Corinth 2. Cor. 12. Examine your selues whether yee bee in the faith or no and hereunto he addeth a fearfull speech vnlesse you be refuses Who so is not in the faith is a refuse and if a man knoweth not whether he be in the faith or no then he doth not know whether he be in Christ or no. This examination must be according to the Scriptures for so saith our Sauiour Iesus Christ search the Scriptures for they testifie of me and in another place he saith ye erre because ye know not the Scripture Then we must not hang on the Preacher nor on this nor on that man but we must beleeue because wee haue found it in the Scripture and haue been taught it by the Spirit according as the men of Samaria saide to the woman when she told them of Christ. Againe we must not simply and barely knowe the Scriptures but applie them to our owne vse and make our owne faith sure by them if we be not reprobates and this is the first thing required of Christians The second thing is that we be able to trie our Teachers not in euery thing that they speak but in things pertinent to saluation Thus we are commaunded to doe 1. Corinth 5. Ephes. 4. and in the Epistle of Saint Iohn Trie the spirits whether they be of God or no and in the epistles of Peter and Iude it is said that those were peruerted with heresies that neuer came to knowe the truth but were vnstable and carried away with euery winde of
word of God were we pricked by it then haue we profited Haue wee not bin pricked thereby then as yet are we not a sacrifice for the Lord. For as was said before Christ comforteth them that are troubled hee helpeth them that doubt he easeth them which are in distresse hee setteth their feete in the way of peace and gladnesse that haue long been in darknes and sorrow Haue ye not been sorrowfull and will ye learne a salue for this sore be sorrowfull that ye were not sorrowfull be pricked in your hearts because you were not pricked Haue wee heard the word let vs examine our selues if our knowledge be the better if our affections be the holier As hauing heard the exposition of the law of God doe we feare God doe we know how to loue God doe we pray to God doe we worship God in our soules and in our bodies more carefully and in greater conscience than we haue done heretofore Are we not now as prophane and carelesse still in giuing the right worship to the true God as before wee were too superstitious in seruing Angels Saints and other false gods neither sorrowing for our Idolatrie nor caring for true religion Haue wee not blasphemed and prophaned the name of God in vnreuerent hearing his word in vnprofitable talking of his workes and abusing his owne maiestie with swearing and cursing as much as euer wee did before we heard his word Haue wee kept holy the Sabbath or haue we not prophaned it by open neglect of the word by playing sporting drinking and other vanities Doe wee not still send forth our seruants to dispatch our busines on that day as if it were the market day when they may doe such things most lawfully Are not parents householders and gouernours as slacke in prouoking obedience and children seruants and subiects as slow in yeelding obedience as euer they were parents in the meane time not seeing that children therefore rebell against them because they rebell against God nor householders perceiue that seruants doe not their duties to them because they doe not their dutie to God Are we lesse wrathfull and more mercifull Are we lesse riotous and filthie defilers of our flesh and are wee more sober chast and holie Are we lesse giuen to oppression to hard dealing one with another and more iust righteous and carefull to maintaine the good estate of our brethren Are wee not backbiters slanderers or sowers of discord causers of contention among our neighbours being farre off from maintaining loue vnitie and the good name of our brethren The cause why wee cannot see further into these things is because wee flatter our selues and because we compare our selues with our selues and with others but not with the rule of Gods word Let vs then learne to accuse our selues and to iudge our owne consciences For if God see vs condemne our selues hee will not condemne vs if we accuse our selues God will not suffer Satan to accuse vs if wee iudge our selues God will acquite vs from the fearefull iudgement to come if wee bee displeased for our sinnes God will be pleased with vs in Christ his righteousnesse On the contrarie whilest we lie in our sinnes we lie in our owne blood if wee iudge not our selues God will both iudge vs and bee reuenged of our sinne he will set our house on fire he will send enemies hee will send earthquakes he will send famines to consume our goods he wil make friends foes he wil send sicknes and sorenesse vpon our bodies a troubled spirit into our soules he will send vs an ill name thus will he bring plague vpon plague vntill we repent and come to a feeling of our sins And why doth God all this because we will not come to iudge our selues For this cause saith the Apostle 1. Cor. 11. 30. that is because wee iudge not our selues many are weake and sicke among you and many sleepe 31. For if wee would iudge our selues wee should not be iudged 32. But when we are iudged we are chastened of the Lord that wee should not be condemned with the world Likewise the Prophet Psal. 89. and 30 31. 32. 33. But if his children for sake my law and walke not in my iudgements if they breake my statutes and keepe not my commandements then will I visit their transgression with the sword and their iniquitie with strokes yet my louing kindnesse will I not take from him neither will I falsifie my truth For as a father withdraweth from his childe sometimes his loue and whippeth him with the rod of correction so the Lord dealeth often with his children and scourgeth their naked conscience God doth iudge his heere but his enemies will hee iudge in the world to come if we bee not punished here the punishment will be as thunderbolts in the day of iudgement Hast thou been afflicted and not profited Will not a little crosse serue thee a greater shal come to thee Will not a few troubles turne thee to God then many shall come vpon thee If a man be not troubled for sinne here it is the way to hell if hee bee troubled here it is the way to heauen And as they which haue not bin troubled hauing had a little ioy shall haue eternall paine so they which here haue had a little paine shall after haue euerlasting ioy They that are corrected and haue profited by it are afflicted of the Lord in mercie but they that bee vexed and amend not receiue a token of Gods further wrath Wherefore we must not looke to feele comfort in the remission of sinnes vnlesse wee also haue sorrow for committing our sinnes For neuer any of Gods children were comforted throughly but they were first humbled for their sinnes To the working of which humiliation wee must remember Gods iudgements shewed on others Hath God destroyed the whole world for sinne and can hee not or will hee not destroy thee for sinne Hath hee ouerthrowne whole nations and will hee suffer thee to lie still in thy sinnes See how full hell is alreadie and yet daily wee runne headlong thither Consider also how great thy sinne was that could not be cleansed but by the blood of Iesus Christ Oh how foule was that sinne that nothing else could wash it but Christ his heart blood Oh how great was our guiltinesse that was raunsomed by such a price How great was the sore that needeth such a salue how deepe was the wound that needed such a medicine O louing kindnes and vnspeakable loue towards vs Shall Christ â—ee slaine for our sinnes and wee not labour to slay sinne in our selues Shall Christ dye for our sinnes and sinne as yet is not dead in vs Shall Christ bee crucified for vs and will wee not crucifie sinne in our selues Shall Christ haue his heart pricked with a speare and shall not wee haue our hearts pricked with sorrow This is the true vse and meditation of Christ his passion
and Church of God And thus we might goe through all points of religion for men before were altogether superstitious and now they are become wholy prophane Wherefore miserable was their estate before but now most miserable dangerous damnable I say is the estate of our age wherein those that serue God best and walk most carefully in their callings are accounted mad and franticke precise fooles on the other side they which are altogether dissolute secure in discharging their duties are taken for the wisest men and this commeth to passe because men doe not consider that saying of the Apostle 1. Thess 5. verse Brethren we beseech you that you know them which labour amongst you and are ouer you in the Lord that you haue them in singular loue for their workes sake This changing of sinne may also be seene in yong men of the Vniuersitie who in their youth did liue altogether dissolute in their behauiour but being strickē in yeeres they account gaine to be godlinesse and so farre foorth as religion may serue to inrich them so farre are they professors thereof These and such like haue not as yet made a sale of sinne but a change Sathan as yet goeth further moues some men to make a more dangerous exchange than this and bringeth them from one extremitie vnto another For many being before giuen to worke wickednes that with greedinesse and to commit most grosse sins now forsaking that outward wicked course are so puffed vp in the pride of their spirit that they are become such new men as it were thinking too well of themselues they runne on into the other extremitie in seeking after those things which are aboue their reach by whose wickednesse it commeth to passe that the good graces of God oftentimes fall to the ground and the children of God fare the worse for them and thus we see that many doe not so much fell as change their sinnes But it must be otherwise with vs if we meane to obtaine this treasure we must so part with corrupt religion that we admit no false sects and heresies we must so giue ouer wickednesse and corrupt manners that from hence forwards we returne not vnto them and we must as the Scripture requireth forsake a shew of profession of religion and come vnto a strict practise thereof Secondly all sinne and not some must be forsaken and sold of him who will enioy this treasure many can be content to relinquish some sinnes but not all Herod heard Iohn Baptist willingly and was content to giue eare vnto him preaching repentance for when Iohn tol◠him that it was not lawfull for him to haue his brothers wife then he would not heare him any longer but cast him into prison and caused him to be beheaded The yong man in the Gospell had sold many sins had many good thoughts in him insomuch as it is said Marke 10. and 24. verse that Iesus loued him but when Christ told him that if he would follow him he must leaue his riches then he chused rather to depart from Christ than from his riches Ananias and Saphira Acts. 5. had many good things in them so that they sold their possessions and laid part of the price thereof at the Apostles feete but dissembling with the Apostles distrusting the prouidence of God they kept back some part of the price of their possessions wherfore through the ministerie of Peter they both were presently depriued of their liues Iudas also no doubt had many good things in him otherwise Christ would not haue made him an Apostle neither could it be but that hearing Christ so long he should reape some commoditie thereby but yet he did secretly inueigle the goods of the Church and did purchase vnto himselfe not this field wherein the treasure was but as it is said of him a field of blood And thus we see that there is a partiall and not a totall forsaking of sinnes in men But such men must know that they haue not done enough to obtaine this treasure in leauing some faults and holding some For it is true which the Apostle Iames saith 2. and 10 verse Whosoeuer shall keepe the whole law and yet faileth in one point he is guiltie of all This the Apostle prooueth by an example as if a man haue respect of persons then he is vnmercifull towards him whom he regardeth not Now vnmercifulnesse is referred vnto murther and he that said Thou shalt not commit adulterie said also Thou shalt not kill now though thou doest not commit adulterie yet if thou killest thou art a transgressor of the law They therfore which make an outward shew of Religion but still keepe sinne in their hearts such must know that if they keepe sinne in part they shall leese grace in whole wherefore our sinnes must be left not some but all not partially but totally Thirdly men must sell sinne at once and for euer and not for a moment or a short time And herein we may easily see that many men haue rather left sinne for a season than throughly repented them thereof and therefore it commeth to passe with them that they doe returne with the dogge vnto the vomit and with the sow which was washed vnto the wallowing in the mire Now if any man aske what the reason is that some men after that they haue escaped the filthinesse of the world are yet againe entangled therein I answere because such men neuer came vnto a sound griefe for their sinnes And hence it is that many being renewed and endued with some gifts of grace yet being defiled with inward pride and lust of the heart and not labouring with might and maine to be deliuered thereof become much worse than they were before The repentance of many who haue beene Papists Atheists and whose liues haue beene stained with fornication hurts of their brethren or some other grosse faults is onely that they haue left those sinnes but such men neuer attaining vnto true remorse for their sins fall therefore into them againe or into worse if it be possible to whom the Apostle Iames chapt 4. saith Clense your hands you sinners and purge your hearts you wauering minded suffer afflictions and sorrow and weepe let your laughter be turned into mourning and your ioy into heauinesse Where the Apostle sheweth that it is not enough for man hauing offended with the harlots hauing done amisse to wipe their mouthes to come vnto the Church but they hauing displeased the Lord must weepe mourne vntill they come to sound griefe and such as is answerable to the measure of their sinnes For grieuous sinnes must be repented of with great griefe euen as sore diseases must be cured with sharpe medicines And as it is in Zacharie the twelfth Men must mourne for their sinnes as one mourneth for his onely sonne and be sorie for them as one is sorie for the death of his first borne There must be
iudgement for a sinne in another man and wee can point out euery part of it lay this sinne to our selues and we can say nothing So that we see it is easie to know sinne but it is hard to feele the practise against it Let vs not then let the harnesse hang on the wal but let vs put it on Here marke one thing that it is a policie of the diuell to perswade vs there is no diuell as it is the policie of wizards to perswade vs that there are no witches And so as hee comes at the first as a sillie Serpent whilest he would creepe in but after hee prooues a roring Lion when he is once entred yet let vs beware wee feare not too much for that emboldeneth the enemie For as man feareth man keeping courage and is pursued without courage nay as bruite beasts are bolder by seeing one which feareth them so the diuell is the bolder if hee seeth vs afraide of them And besides that feare drieth vp the blood and weakeneth nature it doth also depriue vs of faith in God his prouidence which doth assure vs that Satans power is all by deâ—iuation and limitation it cannot touch the bodie without permission much lesse the soule which is manifest for that witches though they preuaile in pettie and little things yet when they come to great points they can doe nothing So singular a presaruatiue to the godly is the prouidence of God as the Vnâ—cornes horne to the inferiour beasts But we wil herein strengtheÌ„ our faith that the crosse of Christ hath triumphed against Satan for the godly Coloss 2. and therefore if hee now aâ—sault vs he doth cure rather than slay vs. For as an enemy oft by Gods goodnesse thrusts his sword into an vlcer rather to purge that which would haue bred death than to kill so oft God purposeth to cure vs of the impostumation of pride euen by the malice of Satan so wonderfully can hee drawe good out of euill The diuell brings vnrighteousnesse wee alleage righteousnesse he brings terrour of conscience we meete him with peace he offers vanitie we refuse it with truth he comes roring we auoide it by praying Wherefore that proclamation must bee made here that was in the Israelities armie that is that those that are feareful returne home and beware how they come into this conflict And let vs oppose to the strength of Satan the strength of Christ who being our head shepheard wil not suffer vs to miscarrie though wee seeme to be in the wolues mouth and that in the deepe valley of death But what of all this harnesse It must be put on We shall see oft none so weake in affection as they that haue much knowledge Who will better declaime against anger generally than the angrie man Who is more seuere against wantonnes in education than a most shamelesse harlot Why doe men thinke others blessed being troubled in minde and count themselues cursed being in it All this is because wee haue harnesse but vse it not In the euill day The day of temptation is called an euill day because the temptation is euill Iames calleth it a good day and that wee must reioyce in it and it is so in respect of God his wisedome turning it to good So that this may bee a good day and euill day in diuers respects Hauing finished all Luk. 4. After Christ was tempted the diuell went away for a season though that temptation ceased yet he pursued him with afflictions And though as children of the mariage the dint and edge of temptation be blunted to vs yet the enemie still enuieth vs. And therefore we had aboue all neede of perseuerance no daunger like to that which is in the ende When thou hast ouercome the popish diuell the worldly diuell comes Hast thou ouercome the swearing diuell then the lying diuell comes Hast thou ouercome the filthie diuell the worldly diuel comes Hast thou ouercome all these diuels the proud diuels come That thou maist stand This is a promise and we shall not faile of this armour of proofe nor of the profit of it And so as wee are exhorted to put on the armour so wee shall haue the fruite of it by standing so we still pray Da Domine quod iubes iube quod vis Thus Christians by faith and standing fast in the euil day must change the other euill nature of affliction into a good qualitie still being mindfull to comfort themselues in this that the Euangelicall exhortations giue by promise through the holy Spirit a certaine strength to doe the thing commanded the Law leauing vs in our weakenes Againe to the armour Stand. We must alwaies be in a readines and at the first call what time of yeere moneth day or night soeuer the aduersarie prouokes vs. He begins with the girdle because in former ages as there were diuers manners of eating sitting or warring so Paul here speaks of such things as were vsed theÌ„ The girdle is not now which was theÌ„ vsed as we haue some armour familiar to vs vnknowne to them as gunnes c. The vse of the girlde was to gird fast the nether parts this is Truth which is not takeÌ„ for the whole word as Ioh. 17. but for a sincere and vpright heart or for faithfulnes And as we take faith either for our faithfulnes to God or Gods faithfulnes to vs so truth meaneth sometime vpright dealing either from God â—o vs or from vs to God Truth is counted then for a true performance as Roman 2. The iudgements of God are with truth that is faithfulnes Al the waies of the Lord are mercie and truth that is a performaÌ„ce of his mercie Well here it is not spoken of that truth which is the word but of vprightnes of heart and sinceritie Againe the truth of the word is after spoken of and here can be no vaine repetition Well as the girdle knits all together on the bodie so the vprightnes of heart is the band of all vertues and hypocrisie is as a wide or loose sacke wherein nothing can tarrie This vprightnes of minde is in diuers places as Psalm 32. Blessed is the man who with comfort in his remission of sinnes without guile laboureth for a godly life The same commendation is Psal. 15. and 24 and 119. This is a thing accompanied with blessednesse by Christ his owne words Matth. 5. The Author of the Hebrues willeth him that comes to God to come with a pure heart the want of which integritie is reprehended in the Iewes Iam. 4. But what of all these porches to such an house Surely because a true heart â—urseth all graces to the end and the false heart dissipateth all gifts and disgraceth such hypocrites Psal. 125. vprightnes of heart is such a thing that the Prophet specially prayes for such as haue it and leaues them in God his iudgement that want it Psal. 119. Then shall I not be confounded when my heart is vpright Portion 10. vers
for whatsoeuer is ours by gift it is the interest of others by necessitie whatsoeuer is proper to vs by possession is common to the Church by vse and participation and whatsoeuer wee haue wee haue it for dispensation as the stewards of God his gifts and disposers of his graces And therefore as at the audites and dayes of accounts such stewards are culpable and vnworthie of their places who hauing large summes of money for the liberal maintenance of the family haue appropriated all to themselues so likewise in that great day of reckoning and audite of Angels those stewards will bee found damnable and iudged vnworthie to haue had accesse to the Lord his treasurie who hauing receiued of God singular graces and plentifull gifts for the building vp of his Church and distributing things necessarie to the Saints in due season haue notwithstanding enriched themselues alone and impouerished their fellow seruants vnto whose vse and for whose good such rich reuenewes of God his graces and gifts were committed to their fidelitie It followeth in the Psalme The sorrowes of them that offer to another God shall bee multiplied their offering of blood I will not offer neither make mention of their names with my lips Heere the man of God declareth himselfe to bee no lukewarme professor and therefore as in the third verse hee sheweth the profession of his faith concerning the communion of Saints so in the fourth verse be protesteth his hatred to the false worshippers and he teacheth that none can truly loue the Saints but he must also hate the wicked God cannot abide to be worshipped in part or by mixture of religion as though the Arke and Dagon God and Mammon Christ and Belial should bee ioyned in worship together Many are not so fully contented with the Saints as that they are throughly discontented with the wicked who so long as they see matters of ciuill authoritie and good order haue successe can loue the word to serue time and season whose liking of it is so small that when other religion commeth they find not themselues much discontented But we must learne so to belieue in the true religion as our faith may drawe out of vs an vnchangeable loue and this true loue must be free from all appearance of idolatrie and contrary religion whatsoeuer If euer this doctrine was necessarie it is now most needefull sith true religion so decayeth false religion so aboundeth heathenish prophanenes so groweth all which no doubt arise oâ— so little esteeming and small liking of the truth For whereof first did spring heathenishnesse Euen from hence men were contented that euery nation should worship as they listed and liked whereupon they did grow to haue both their country gods and houshold gods for we reade that the Senate of the Romans would receiue Christ as their God yet so as they would also maintaine their owne gods Not much vnlike is our familie of loue and common sort of Protestants both which can easily tolerate any kind of religion come what profession come will Wherefore we may see how this Psalme fitly may be vsed when we will accuse our selues of want of loue to the Saints or when wee will accuse our selues of waâ—t of hatred to idolaters seeing the spirit of the man of God so earnest and our selues so cold herein In that he saith hee will not make mention of their names with his lips he declareth his through hatred vnto them which the more euidently appeareth in that hee would not only not coÌ„municate with them in his goods but also that hee would not meddle with their ceremonies Neither must wee thinke that this was any peculiar thing vnto Dauid but that it was common also to all the Israelites as we may see Exod. 23. 13 ye shall make no mention of the name of other gods neither shall it be heard out of thy mouth and not to them alone but to all Christians in like manner as appeareth Zechar. 13. 2. And in that day faith the Lord of hostes I will cut off the names of the idols out of the land yea and they shall bee no mâ—re remembred Besides the law commaundeth all auoyding of occasions of idolatry Deut. 7 25. where are set downe two reasons the one that wee should not bee snared with such occasions the other because it is an abomination to the Lord wherein although somewhat be political yet because whatsoeuer is impure is abhominable to the Lord and our nature is prone vnto and hardly kept from corrupt religion wee hating the impuritie of the doctrine must also hate the impuritie of the ceremonies To the Law agreeth also the Prophet as Esay 30. 22. where the Lord not only commaundeth them to auoid all idolatrie but euen the appertinances thereof Yee shall pollute the couering of the Images of siluer and the rich ornaments of the Images of gold and cast them away as a menstruous cloth and thou shalt say vnto it get thee hence This seemeth precisenes and puritanisme to the world which can be content to vse things for forme and fashion but if we vrge vpon puritie wee are counted precisians Well if it be so then Dauid was a precisian The holy ghost also exhorteth vs also to abstaine from all apparance of euill 1. Thess. 5 22. 1. Iohn 5. 21. Babes keepe your selues from idols And the Apostle Iude verse 23. willeth vs euen to hate the garment spotted by the flesh True it is that one may haue a priuate vse of the meate prepared for Images but as it is an appertinance of idolatrie it is to be auoided Wherefore we are to pray that we may so haue our hearts rectified by the spirit of God as not only the substance of false religion may be auoided but also the appertinances thereof whereby we may the better prouide both for God his glory and our owne peace Whereas he saith the sorrowes of them that offer to another God shall bee multiplied hee sheweth how besides the comforts which he had in the Saints he so much the more hated the idolaters because hee sawe the more they inwrapped themselues the more their spirits were troubled in them and then they could find least rest wheÌ„ they had most trouble So that as the man of God commendeth true religion by this effect that it yeeldeth peace of mind and comfort of conscience in trouble so hee discommendeth false religion by the contrarie because howsoeuer in prosperitie it bringeth aswelling ioy yet in aduersitie it maketh men cry to the rocks to couer them to the mountaines to fall vpon them This must cause vs more narrowly to search our hearts whether we haue this loue of true religion or no against the which neither the gates of hell nor terrours of Satan nor troubles of conscience can preuaile for this religion is no lesse comfortable than true when wee feele our selues assured thereby of our iustification by Christ of the ministerie of God his Angels watching ouer vs and that
tune sometime in Herods tune sometime in the Pharisies tune and sometime in the Disciples tune in all which the diuell bereaued them of the pure vse and due consideration of Christ crucified And yet some of these would hate a Iew some would spit at a Iew some would weepe to heare the name of Christ and would pitie his death I am the longer in these things to make the iudgements of God in them profitable instructions to vs by prouoking men to thankfulnes for their deliuerance if in truth they be deliuered that is if they be not now as prophane as euer they were superstitious not forsaking but changing the sinne As for the erroneous heretiques not to speake of all let vs adde somewhat of the most pestilent family of loue who shoote as much too short at this pricke as the other shoote too farre For in speaking of the birth death and resurrection of Christ these men as fooles flying one extremitie runne post-hast into the contrary extremitie and therefore these wretches imagining to themselues a spirituall Christ are as much to be maliced as the Papists are to be pittied For after Poperie yet some cause was giuen of reioycing in that the truth of the historie was left vnto vs but these fellowes vnder a colour of not being ceremoniall but altogether desiring to be spirituall take away all from vs and yet most deceitfully will seeme to graunt all If ye demaund any thing of Christ his birth they will graunt it if ye aske whether he was borne of the seed of Dauid and of the Virgin Mary they will confesse it but as vnderstanding it after this allegorie for that Mary as they say signifieth doctrine Dauid the beloued seruice so that this is their iudgement of Christ his birth that he was borne of the doctrine of the seruice of loue In like manner they will graunt the resurrection of Christ his death and his buriall but in this sense that Christ suffereth in our suffocated nature and is crucified when sinne dieth in vs and when they suffer for the doctrine of loue and that after they haue suffered and begin to be illuminated then Christ riseth againe in them and lastly when the light of nature getteth some clearer light of iudgement then Christ is readie to come to iudgement Thus a number hauing refused the Antichristian Pope are fallen into the hands of Antichristian Atheists and hauing eschued the dregs of poperie they haue wallowed most filthily in the mire of here sie And thus much of the professed enemies Now of the not hearted friends whereof the one sort is not well aduised the other are not very faithfull friends The vnaduised friends vnder a pretence of knowing nothing but Christ condemne all humane learning arts and sciences all manuall professions and these men though as yet they are not plunged in heresie yet without the speciall grace of God preuenting them are in the high way as readie to be trained vp to heresie and thus being ouer wise and ouer iust they cannot in truth reioyce in the crosse of Christ. The vnfaithfull friends being both protestants and professors though they be no plaine atheists but giue some countenance to the Gospell do neither chiefely reioyce in Christ nor truly sorrow for their sinnes which notwithstanding are so great as neither the vertue of Christ his death nor the power of his resurrection appeareth in their liues or in their deaths and these men be either by degrees tending to prophane atheisme or they are brought vp to be superstitious Papists and grosse heretiques Contrary to all these professed enemies and not heartie friends are they who so truly meditate on Christ his birth death and resurrection as they chiefely mourning for their sinnes thinke this the greatest knowledge to know Christ crucified and count this their highest ioy to reioyce in the crosse of Christ by which knowledge not of any spirituall and imagined Christ by which ioy not in ceremonie or superstition they labour to crucifie the world not to forsake or vtterly to neglect the necessarie things of this life they endeuour to restraine not to destroy their flesh finally to become new creatures and yet not here to liue lik◠Angels Thus we see how requisite this treatise will be both that we may be deliuered from the Papists superstitiōs from the monstrous conceits of Heretikes from the sinister meditation of vnaduised persons and the carnall consideration of worldly professors as also by it to come to some sound fruite of Christ his death and from the fruite feeling to engender faith that from true faith may spring true loue and from our loue may grow true practise Now to come to the words of our Apostle Be it farre from me He here sheweth how his choise came of a setled purpose and that in respect of this whereof he had made a sound and speciall choise aboue the rest he abhorred and vily esteemed all other things And this vehement phrase of speech is vsed of the Apostle in things which rather are to be detested than to be disputed against as Rom. 3. 4. when Paul abhorreth the blasphemie against the grace of God in that the vnbeliefe of a few should disanull the beliefe of many he crieth out God forbid And when he would shew his heartie hatred to the accusers of the righteousnes of God Rom. 3. he saith God forbid As also in the end of the same chapter the Apostle more vehemently meeting with the obiection of thē who say in that iustification came of faith would liue as they listed and would make the law of God of no purpose saith Be it farre from me Likewise Rom. 2. abhorring them that would willingly diuorce holinesse of life from iustification and remaine in sinne that Christ his grace may abound he breaketh out God forbid Thus then the holy Ghost vseth this phrase when either he sheweth some thing thoroughly to be hated or speaketh of some thing principally to be chosen and preferred And the Apostles meaning in chusing aboue all to reioyce in Christ crucified and in mourning for nothing more than for that which hindreth the crosse of Christ is nothing else but to declare that whosoeuer doth reioyce in any thing more than in Christ crucified he freeth himselfe from all the things that are in Christ and as yet he cannot assure himselfe to belong to Christ as also he sheweth what a necessarie reioycing this is in that there is no comfort in saluation no marke of Gods childe in him who either reioyceth not in this or at the least longeth for it That I should reioyce Marke he saith not Be it farre from me that I should vse thinke speake or doe any thing but the crosse of Christ but he wisheth that his affection should not principally be tied to any thing but to Christ. Neither must we from hence vnfitly gather that we should not eate drinke apparell ourselues marrie or walke in some honest trade of life but this
reioyce in any but in Christ crucified because he can present me blamelesse before God his iudgement seate hee hath nailed my sinnes to his crosse he is the immaculate Lambe that was sacrificed for me and will present me as cleare without spot before his father as euer I was created Wherefore Paul knowing the crosse of Christ able to performe all these things good cause there was why he then and we now attaining in some measure to the like knowledge should reioyce in Christ crucified by whoÌ„ we become crucified to the world First we are to note that they that with delight lye in sinne or haue no desire to come out of sinne cannot reioyce in the crosse of Christ. For if thou be filthie and wilt be filthie still in thy flesh how darest thou presume to reioyce in the scourged and torne flesh of Iesus Christ Canst thou ô miser still like and loue this world so much when thou doest more prick and pearce Christ with thy sinnes than euer he was pricked with thornes and nailes or can the thornes of Christ crucified be pretious to thee when the thornes of worldly cares doe so delight and choke thee How canst thou still boyle in thine anger when thou doest remember how mildly Christ crucified suffered the bitter anger of his father for thee Doest thou looke for great matters in this world considering Christ to bee borne for thee so basely to liue so poorely and to dye for thee so painfully Surely thou maist appertaine to Christ in secret election but thy sinnes thus with delight raigning in thee thou hast no assurance of Christ by thy walking Well on the contrarie doest thou thou poore sinner feele the lusts of thy flesh loathsome vnto thee that thou euen quakest to remember the place the time the occasion where sinne ouertooke thee and feelest more terrour to thinke of them than euer thou felâ—st pleasure in doing of them then for thy comfort remember thy sinnes are pardoned the pretious flesh of Christ was torne for thee and that thou seeing the wrath of God due to thy defiled flesh shalt receiue mercie because the crucified flesh of Christ doth acquite the filthines of thy flesh and the punishment due vnto it Againe doth the world begin to be vile in thine eyes and thou art ashamed that thine heart hath been so long set on things below the thornie cares doe now pricke and wound thine heart with sorrow then remember the head of Christ was planted with thornes and Christ for thee despised the world his hands and feete for thee being nailed his side pearced his whole body for thee being crucified Art thou angry with thy selfe that thou hast been so much giuen to anger and canst willingly take iudgement of thy selfe because thou hast abused God his presence and defiled his holy house in comming thither with an angrie heart then remember how Christ for thee sustained the anger of God his wrath to take from thee the imputation of thine anger Canst thou not be content to bee a worme of men and as it were troden on thinkest thou more vilely of thy selfe than of any other art thou now afraid of hypocrisie and feelest thy selfe troubled that thou didst not more earnestly seeke God and neuer didst so much desire the fauour of men as now thou desirest the fauour of God and thinkest it a great mercie to haue one foote in the earth then remember how vile Christ was to make thee pretious to God consider how he was the seruant of all a reproofe of men a worme and not a man troden downe euen of the worst kinde of men that he might free thee from thy vaineglory and secret pride Art thou grieued that thou hast presumed on the mercie of God and doest thou now thinke no more nor so much to be in thee as in other men and that thou art not a sinner alone but a sinner vily infected not resting thy selfe in any opinion of a ciuill life Art thou now as deepely plunged in despaire as before thou wast puft vp with presumption call to minde that Christ was not only reiected of men but of God to bring thee in fauour both with God and men and that he was trobled when he said Father if it bee thy will let this cup passe from mee remember how he laboured in a sweate and agonie not in a cold sweate but so as the warme blood was faine to runne out of their veines behold how hee was hanged betweene heauen earth as spued out of the one and accursed in the other and suffered the heauines of his soule to free thee from presumption by his mightie humilitie to helpe thee from desperation by his painefull crosse To be briefe there are two kinds of men that cannot reioyce in this crosse of Christ the one because they haue an opinion of their own righteousnes the other because they are senselesse for the securitie of their sinnes For the one because the feeling of the sore causeth vs to make much of the salue and the sense of sinne worketh a ioy in the deliuerance from sinne it is sure they cannot reioyce in the forgiuenes of sinne that neuer could lament for the guiltines and grieuousnes of sinne which are the cause of Christ his death Wherefore our Sauiour Christ Luk. 22. seeing certaine women following him with lamentation and mourning that so good a man so innocently should be put to death saith to them weepe rather ô daughters of Ierusalem for your sinnes teaching them that their most speciall cause of weeping was their owne iniquitie which was the cause why now he should suffer death Now then because we are ignorant many see not their sinnes and for that cause cannot mourne for them For they need no ioy that feele no sorrow they neede no comfort that tast no griefe they neede no release that are in no bands and none can truly reioice in the crosse of Christ but they that see their sinnes haue crucified Christ. Wherefore to helpe our blindnes in seeing and numbnes in feeling sinne wee must come to the law of God and to the iudgements of God there with adioyned Why cannot men come to the sight of their sinnes because they know not the lawe Why haue not men a sense of their sinne because they consider not the threatning of the law So that the remedie to make vs see sinne is the knowledge of the law the remedie to make vs feele sinne is the sense of the iudgements of God threatned in the law And why cannot the Papists reioyce in Christ but imagine other histories is it not because they haue imagined a coloured perswasion of the law thinking that the law may bee kept of man measuring the interpretation of the lawe and the obseruation thereof by grosse sinnes and not otherwise as did the Pharisies counting all the spirituall interpretation of the commandements but good counsels not necessarie precepts So that they not seeing the law spirituall nor
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
men of the East or all the wisedome of Egipt 1. King 4 30. But where is this learning found in the booke of God soundly vnderstood and sauingly applied vnto the conscience Who is the teacher the principal maister is God himselfe They shall be all taught of God saith Ieremie God opened the heart of Lydia saith Luke He sits in heauen that teacheth the heart saith Augustine Paul may plant and Apollos water but it is God that giueth the encrease saith Paul The ministers indeed are Gods instruments in the Church maisters of families ought to be his instruments in the house yet as Iohn only baptised with water Christ with the holy Ghost so these may speake to the outward â—are it is God that must giue vs vnderstanding in all things If we pray God to be taught as the Eunuch did Philip he will say vnto vs Ephatha be thou opened for an huÌ„ble petitioner findeth that knowledge which a curious searcher can neuer find out This well is deepe we haue nothing to drawe let downe the bucket by this chaine and thou shalt drawe vp liuing waters of eternall life But thou hast drawne vp and drunke them downe and findest them sweeter than the honie combe forget not with the prophet to praise the Lord he desireth no more he delighteth in nothing else Let his praise be in thy mouth when his law is in thine heart But take heed that thou praise him in sinceritie For faire without foule within white without blacke within and in a word all painted sepulchers they are abominable in the sight of God Chrysost speaketh to such persons thus thou hypocrite if it be a good thing to be good why wilt thou appeare to be that which thou art not if it â—e an euill thing to be euill why wilt thou be that which thou wilt not appeare if it be a good thing to appeare good it is better to be good if it be an euill thing to appeare euill it is farre worse to be euill Therefore either appeare that which thou art indeed or be that which thou dost appeare Euery one who desireth to seeme that which he is not indeed is an hypocrite saith Augustine Verse 8. I will keepe thy statutes O forsake mee not ouer-long THe Prophet now considering all that he had saide namely that all were in a blessed estate which keepe Gods commandements that they worke none iniquity that God had commaunded the obseruation of his law that hee desired to obserue it lest he should be confounded and that he should haue iust cause to magnifie Gods name when hee had learned Gods word hee concludeth this portion in these wordes I will keepe c. In which obserue 1. a promise 2. a prayer A promise I will keepe thy statutes a prayer O forsake mee not ouer long 4. I will keepe c. 1. By thy grace and assistance for otherwise I am not able I will laye vp thy statutes not in my closer to preserue them from corruption nor in thine house to keepe them from ruine but in my memorie to remember them in mine heart to loue and like them and in my life to bee directed by them The word statutes is in our Englishe Leitourgie translated Ceremonies and indeede the hebrewe word signifieth properly such constitutions and rites as were vsed in the Leuiticall Priest hood And they were so named because the ceremonies of Moses were not idle spectacles or obseruations belonging to the outward man but types shadowes and pictures of farre greater things But happily by that figure Synechdoche this part of the law is vsed for the whole word of God Yet note that Dauid was not an improuident reader or obseruer of the Ceremoniall lawe but was carefull to knowe what was meant by euery ceremonie that in them hee might finde CHRIST the ende of the Lawe and in a worde that the Types of the ceremoniall Lawe and impossibilitie of the morall might bee as a schoole-maister to bring him to IESVS CHRIST If the King of Israel keepe Gods statutes the people of Israel will bee ashamed to neglect them Caesar was wont to say Princes must not say Ite goe yee without mee but Venite Come yee along with mee So saide Gideon Iudg 7. 17. As yee see me doe so doe yee Once againe note that for the better obseruing of Gods law wee should euer carie with vs holie purposes and for our better going on in that way laye vowes vpon our selues Dauid in this verse promiseth to doe so and verse 106 sweareth to doe so I haue sworne and will performe it to keepe thy righteous iudgements Last of all doth Dauid labour to finde CHRIST in the law Why then doe not we labour to finde him in the Gospell and vpon euery occasion to applie him to our selues When I am saith Augustine assaulted by some wicked thought I then bâ— take mee to the wounds of CHRIST when my flesh casteth mee downe by the remembrance of my Sauiours woundes I rise vp againe Deth Sathan assault mee I flie to those bowells of mercie who are in my Sauiour and hee departeth away from mee Am I enflamed with lust I quench that fire with the meditation of Christs Passion Am I in any trouble I finde no more effectuall remedie then the woundes of CHRIST in them I sleepe securely and repose my selfe without feare CHRIST died for vs there is nothing so deadly which is not cured by the death of Christ. I see saith he the bowels of CHRIST through the wounds of CHRIST euen through the holâ—s in his side I behold the secrets of his heart O Lords forsake mee not ouer long God had begunne a good worke in him his desire is that hee would finish the same and therefore he prayeth that howsoeuer by the corruption of his owne heart the malice of Sathan or the pleasures of the world hee should perhaps faile in keeping that vowe which hee had formerly made and therefore for a time be left to himselfe and forsaken of God yet it would please him not to forsake him ouer long but that though he fell he might rise againe being taken vp by Gods owne hand Saul was forsaken aâ—d forsaken vtterly Dauid fearing the like desertion desireth that hee might not be forsaken for euer True it is indeede that for the correction of some sinne the triall of their faith the exercise of their patience the manifestation of his glorie and for their owne better knowledge of themselues GOD seemeth to withdraw himselfe from his seruants And as a Nource dealeth with young children to leaue them to themselues and to hide her selfe at some Pillar or vnder some curtaine that they taking some falles may both see their owne weakenesse and knowe how much they are beholding to her for preseruing them when they fell not and taking them vp beeing fallen Thus Peter was forsaken for a minute CHRIST IESVS for a fewe houres Dauid for a fewe moneths and Iob for a fewe
your conscience to make the vse of them profitable to yourselfe in the particular practise thereof Vers. 16. I will delight in thy statutes and I will not forget thy word THus doing all these things carefully you shall surely neuer forget that which you learne for though you doe not remember euery thing yet God wil by his spirit cal so much especially into your remēbrance as is needful for you to know thē especīally when you haue most neede of it as in the houre of death and in the day of temptation but as you faile in all or in any of these so may you feare to faile in the truth of them Nicolas Bownde D. of diuinitie Preacher of Gods word at Norton in Suffolke PORTION 3. GIMEL Vers. 17. Be beneficiall vnto thy seruant that I may liue and keepe thy word THe Prophet desireth life where he teacheth why mē should desire to liue that is that they might keepe Gods word for life is common to them with beasts and plants and yet all desire to liue some for one ende some for another but Gods child maketh this the end that hee might keepe Gods word And in that he ioyneth these together hee signifieth that his life without it is no life as in the 4. part vers 11. where he counteth himselfe dead vnlesse he finde a readines to obey Gods will A widow liuing in pleasure is dead whilest she liueth and this is to be vnderstood of all that liue in any sinne And this if all they considered which are not ioyned to Christ it would amaze them for though this appeare not now yet at the last day it shall appeare This cannot be perswaded to the carnall man but to vs that haue the knowledge of God it ought to be certaine and we must trie our hearts whether this be our desire to liue that we may keepe Gods word Many men doe speake this and sing this yet fewe in heart doe this therefore if we be thus minded wee must shewe it by referring all our doings to Gods glory which we shall then do when we measure all our doings by the word Therefore Paul Rom. 4. and Phil 2. desireth not life but that he may be ioyned to Christ. All other religion is of no effect till this principall end be in our hearts for no man can haue two ends of his life as to come to preferment and to be saued but this must be onely the end that we might be ioyned to Christ. He desireth not to know but to keepe which presupposeth knowledge wee are here then prouoked to practise and not to rest in knowledge but to labour to doe that we know And this is the cause why they of the olde Testament desired longer life that they might finish that onely which they had to doe at such time as they felt some signes of Gods displeasure and had not sufficiently tasted of Gods fauour so we if we cannot finde assurance of the forgiuenes of sinnes then let vs desire to liue but when we are come to this that with Paul we can say I haue finished my course with ioy then will the children of God be readie to dye Many there be that haue neither care of life nor death and although they feele and see signes of Gods displeasure yet they are not moued but the children of God knowe that it is better to be a liuing dogge than a dead lyon And seeing by their euill life they haue dishonoured God they would be ioyfull to purchase some praise to him by their holy conuersation He knoweth his great vnhabilitie to doe good and therefore desireth it of God It is not in our choyse to doe good or cuill for then this prayer had been in vaine hee knew that this was not in him to keepe Gods word and therefore in the next verse he desireth that his eyes might be opened wher he acknowledgeth that he had not so much as the knowledge of Gods word in himselfe therefore he was far from yeelding such obedience therevnto as the Lord requireth He desireth now to vnderstand which goeth before practise and is lesser than it and yet it is the meanes to come to practise And if we cannot vnderstand it without special grace then much lesse can we practise it Many of vs in iudgement doe hate Papists yet in practise we are such seeing wee doe many things without prayer and the knowledge of Gods word Knowledge goeth before practise and therefore many in vaine doe say that they keepe the word when they labour not to know it Vers. 18. Open mine eyes that I may see the wonders of thy Law IN the former verse hee shewed that hee could not keepe the word without Gods grace now he sheweth that he cannot know it vnlesse the Lord open our eyes this is the want that is in all men but flesh and blood shall not reueale this and Paul saith that it was hid from the Princes of the world which must serue to humble all flesh and to stirre vs vp to pray to the Lord when we come to reade it otherwise wee shall reade and not vnderstand it because wonderfull things are contained therein therefore when wee see the wonderfulnes of this law this is one degree of profiting because the ignorant thinke they haue knowledge enough Dauid well instructed in the word yet made this prayer to teach vs that wee must goe daily forward for we know but by degrees and ignorance is mixed therewith therefore many continuing long fall in the end away which may teach vs to pray that he would not leade vs into this temptation that we should thinke we haue knowledge enough This is the cause why many fal into errors because that they resting in that which they haue conceiued in their owne braine and haue heard or learned of others in the meane while neuer looking to bee taught by Gods spirit when they see their teachers fall away then doe they fall away also because their ground is gone So many therefore as loue to abide stedfast in the truth and neuer to be remoued there from let them neuer rest neither in that they conceiue of themselues neither in the wordes and doctrine of men but let them alwaies by prayer craue that the Lord by his spirit may instruct them this if they doe the Lord will not turne them away emptie but will so season their hearts by his spirit that though a thousand fall away on the one side and ten thousand on the other yet shall they continue stedfast to the end The cause why we haue so great need to pray is set downe when hee calleth the things contained in the word wonders And surely if iniquitie be a mysterie as the Apostle calleth it then much more is the law of God Yet so it is not vnto al for the Prophet in this Psalme saith that the very entrance into Gods word giueth light to the simple And Psal. 88. when hee had called the
word parables hee saith that fathers must teach them to their children and we know that the things which fathers must teach to their children ought to be verie easie and plaine The word then is said to be ful of mysteries or parables to all those whose eyes the Lord hath not inlightned and whose hearts he hath not touched by his spirite But as for them who are beloued of God whom the Lord bestoweth his spirit vpon for their direction those haue an easie entrance into his word and they do behold the mysteries of the law Therfore saith Christ vnto his Apostles To you it is giuen to know these things but to the other are all things spoken in parables Then it is for good cause that the Prophet desireth to behold these mysteries yet hee restraineth his desire and desireth to know no other mysteries than are contained in the word Many would gladly desire mysteries and many flie to reuelations yet they will not bee kept within the bounds of Gods word but wil needes follow the speculations of their own fantasies of this sort is the Family of loue But we must desire with this man of God to behold mysteries and keepe our selues within the compasse of the word euer crauing for the good spirit of God to enlighten our hearts in the true vnderstanding thereof that we neuer bee like the carnall Protestant which resteth in the outward word neuer crauing for Gods spirit to helpe their vnderstanding therein neither yet like the phantasticall Familie of loue which followeth reuelation and illumination without the word Vers. 19. I am a stranger vpon earth hide not thy commandements from me I Am a stranger vpon earth He setteth downe another reason why he would be instructed in the law of the Lord because he is but here a stranger that is that he had not here any long abiding place but continued here for a while And this doe all the men of God professe Heb. 11. vers 14. that they looked for another citie and therefore God was not ashamed to be called their God so in another place Dauid saith I am a stranger as all my fathers were If this were the affliction of Gods childreÌ„ in times past it must be in vs now if we with them will be partakers of the same promises in the kingdome of heauen We see then where we must make the beginning of all godlines and good religion euen in denying this world and acknowledging our selues to bee but pilgrimes in the same When a sonne is sent beyond the seas to learn the tongues c. and hath his time appointed him how long hee hath to tarrie the consideration of that time if he be any thing toward will moue him to take paines that when he returneth home hee may please his father So let vs then often set our times before vs let vs in time learne knowledge and apply our hearts speedily thereto Againe if we be strangers we haue fewe friends and many enemies and therefore it standeth vs in hand to bee carefull of the lawe of God which may teach vs that good path in which if wee walke we shall well please God and so be guarded and defended against our enemies We haue our own corruption to striue with the vanities of the world the euill examples of wicked men to prouoke vs to doe the like their malitious practises against vs and the great enemie of mankinde the diuell and with principalities and powers in heauenly things If wee doe well and wisely consider of these enemies wee shall soone see what neede we haue to be instructed in the law of God that wee may bee able to resist them Hide not thy Commandements from me The Prophet beholding these enemies craueth of the Lord that he would not hide his commandements from him This hiding doth the Prophet oppose to that inlightning which hee spake of before as our Sauiour Christ doth when he saith I thanke thee O Father that thou hast hid these things from the wise and reuealed them vnto babes where is signified that vnlesse the Lord doe reueale his law vnto vs he is said to hide it for it is hidden from vs and we cannot attaine vnto the knowledge of it vnlesse he make it knowne vnto vs. Vers. 20. Mine heart breaketh for the desire to thy iudgements alway THe Prophet sheweth the vehemencie of his desire when he saith that his soule fainteth for the desire thereof So in another place he saith that his heart panâ—â—t and that his soule cleaueth to the dust many such complaints the man of God maketh wheÌ„ he seeth the Lord withdrawing his spirit from him that he cannot so clearely see into Gods word as contrariwise he sheweth his ioy that in heart hee conceiueth when the Lord by his spirit doth open his sight that he can feele some comfort thereby when he saith How sweete are thy precepts vnto my mouth Oh how loue I thy Law c. Many men being not acquainted with this practise of the Prophet doe thinke that it is some melancholike humour c. when they see Gods children suddenly sorrowfull or suddenly full of reioycing but those that haue experience of these things doe know that the griefe sitteth neere their heart when they cannot feele comfort in Gods word and that then they are most comforted when the eyes of their mindes are most inlightned For seeing that our nourishment and life is in the Word we ought continually to fetch nourishment from thence by meditating therein Therfore many are on a sudden cast into great sadnesse and heauinesse of heart and yet they know not for what cause whereas this no doubt is one among the rest because they vse not to meditate in Gods word therefore by this meanes would the Lord driue them to his word that there they might find comfort and so for euer after haue the word in greater estimation and bestow greater diligence thereupon By iudgements here is meant the whole word of God whether it be promises or threatnings wherein the Lord â—heweth himselfe to bee as good as his word in performing and bringing to passe that which he hath spoken This desire which the Prophet had to Gods Commaundements it was not for a start and soone done but it was continually wherein he sheweth a plaine difference betweene a true desire and that which hath no truth in it for there is not the wickedest man that liueth but he may for a time seeme to haue very good things in him and at a start the most wicked will make a shew of very good desires but all this is like a morning clowde and soone vanisheth away therefore if wee will haue our desire to be true let vs also labour that it be continuall Vers. 21. Thou hast destroyed the proud cursed are they that doe erre from thy commaundements THe Prophet doth not let passe Gods iudgements without profit but meditateth vpon them that thereby he may bee kept in greater
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
refuâ—â—th meates the wicked heart the word of God Wil the spice smel vnlesse it bâ— bruised and câ—n the Scripture be comfortable vnlesse it be meditated PORTION 8. CHETH Vers 49. Remember the promise made to thy seruant WHen he had said he would keepe Gods Law hee then prayed that he might doe it Secondly he had the promise for that hee prayed to teach vs to rule our prayers by Gods word Thirdly he sticketh to the promise of the Gospell not to the law Fourthly when he saith remember he doth not reproue the Lord of forgetfulnes but rather prayeth that he himselfe might be kept that he should not fall He had not any particular promise but applied the generall promises to himselfe This must serue to answere the diuell asking what promises we haue of saluation or forgiuenes of sinnes for we haue the promises that are made to the whole Church which we haue applied to our selues So did Abraham Genes 22. the woman of Canaan Matth. 15. Thy seruant the promises are made to vs not that wee should abuse them but thereby should become his seruants Wherein thou hast There is a time betweene the making and the fulfilling of the promise which God doth to trie whether wee will account of the promise and sticke vnto it By this it is manifest that faith feeling are not all one but that is faith which without feeling beleeueth for when feeling is theÌ„ it is an experimeÌ„tal faith Vers. 50. It is my comfort in my trouble for thy promise hath quickned me WHen he felt sweetnes in it then he was comforted for there is a changeable working in Gods children He sheweth the nature of faith which will neither be staied in vaine nor wicked things but all his delight was in the word where though he felt not full comfort yet he had so much as staied him This is contrarie to the men of the world which in their trouble will either seek delight in vaâ—ne things or in euil things This is the nature of faith to feele coÌ„fort then when they are at the point of death This shewetâ— that Gods childreÌ„ haue sometime comfort sometime none And this is true faith that can comfort vs when all meanes faile and when we haue them yet not to stay in them For a righteous man liueth by faith therfore when he feeleth Christ liue in him in forgiuing his sins renewing him giuing him hope of euerlasting life he liueth but if he cannot feele that then he is as a dead man Can we finde comfort delight in the word when we cannot finde comfort in any thing else this is a notable argumeÌ„t of faith And though we feele drowsines yet if we can by feare shake it off finde sweetnes in the word this is faith The word then and prayer are the chiefest comforts in troubles CoÌ„trarily when the word feareth vs because we feele sinne abound in vs and because we finde not that taste in the word which we ought as that the threatnings feare not the promises comfort not c. If I say we can then feare though we haue plentie of all outward things there be no outward occasion to feare this is an argument that we haue faith but if faith be caried with the time then it is no faith but is choked with prosperitie or aduersitie Vers. 51. The proud haue had me exceedingly in derision c. THe Prophet was in great distresse because of the reproches of the wicked as Psal. â—â— yet for all this he was staied by Gods law though their mocks were exceeding great that is often and in grieuous manner It is no new thing then that Gods children are had in derision and it is one of their sorest outward troubles as we see in our Sauiour Christ which heard this he saued others c. after which he cried My God c. and this was the last temptation therefore the greatest For if this come once into the minde that wee suffer for euill doing then will there bee no comfort The Heathen would doe any thing for their countrie yet would not lose their praise And this is the cause why wee see many fall to heresies because they cannot be in estimatioÌ„ as they would The greatnes of this temptation did not driue him from the law Psalm 37. Euery one will bee forward when others will speake well of him but fewe doe learne here with Dauid to doe well though they bee ill vsed And this did the diuel espie in the nature of men therfore he saith of Iob Hast thou not hedged him about c. Then let vs trie our selues whether such reproches will driue vs from our duties for if they doe all is not well but if thou see they doe not then take comfort and know that thou must approoue thy selfe to God and not to men which to doe is an argument of faith as in Samuel 1. Sam. 12. Dauid though his sinne was not knowne yet he crieth Against thee haue I sinned Then if thou canst be sorrowfull for thy secret sinnes though men speake neuer so wel of thee and neither wil nor can accuse thee thou hast saith Thus then briefly reproch and discredit amongst men must not driue vs from well doing neither must praise and credit among men make vs fauour our selues in our sinnes or take greater libertie to our selues He swarued not from God law but we see that if wee be mocked wee will mocke againe if we be reuiled we will reuile againe But Dauid would not so doe as wee see by his doings when Sheâ—â—i cursed â—â—m 2. Sam. 16. These are true notes of repentance when men can charge themselues more sore than others will and that they labour to approoue themselues to God which triâ—th the hearts The proud Faith maketh humble but infidelitie maketh proud Habac. 2. for by faith we know that we haue no goodnes are full of corruption disposed to euill and vnfit to goodnes and this humbleth But they that know not these are proud whatsoeuer they seeme to be Such are those that contemne the threatnings and will continue in their sinnes For faith in the commaundement humbleth and throweth vs downe and faith in the promises doth make vs with feare to waite vpon God and to bee humbled They are humble to their brethren which are humbled to God in their heart and they that are proude and contemne their brethren are not humbled in their heart For if they did see that the Lord had forgiuen infinite sinnes to them then would they forgiue a few to their brethren Secondly if they considered that whatsoeuer they haue they haue it for their brethrens profit then would they be humble to them Thirdly if they knewe that there is no difference but by grace then c. Can we not forgiue then are we proud Can wee not deuour iniuries then are wee proud For our owne sinnes being not forgiuen nor cared for therefore wee cannot forgiue others nor regard
who truely knoweth God should fall downe before an image Lactantius said well Non dubium est quin nulla sit tbireligio vbi simulacrum est How shall they call vpon him whom they haue not beleeued how shall they beleeue on them which are no Gods but the worke of mens hands I am thine This indeed is an excellent motiue to drawe from the Lord helpe in trouble I am thine thine by creation I was made by thee thine by adoption I was assigned ouer to thee thine by donation I was giuen to thee thine by marriage I was espoused to thee thine by redemption I was purchased by thee thine by stipulation I haue vowed my selfe vnto thee Saue me for I am thine Then 1 God hath especiall care of his 2. he aboue the rest hath regard of his annoynted 3. a sinner may be Gods child nay vnlesse a sinner first not Gods at all The whole haue no need of the Physitian but such as are sicke 4. none can truely call vpon God but such as are perswaded they belong to God 5. a man may nay he must be perswaded that he is Gods childe 2. Cor. 13. 5. Omnis anima saith one est aut sponsa Christi aut adultera diabols Euery soule is either the spouse of Christ or the diuels strumpet He will not be his owne he must not be the diuels he dares not be the worlds he is Gods owne childe he will not serue two maisters In this seruice is true libertie to be Gods sonne is the truest nobilitie We thinke the Barbarians seelie people who in many places of the world preferre iron or leade or some base mettall before gold but as for such amongst vs as make gold their God wee thinke them wise men seest thou a man wise after this sort there is more hope of a Barbarian then of him For I haue sought thy precepts Many signes there be and trials of our adoption as Rom 8. 15. I he spirit witnesseth to our spirits that we are the children of God and Ioâ— 3. 14 by this we knowe that we are translated from death to life because we loue the brethren And Ioh. 8. 47. He that is of God heareth Gods words But to seeke out the knowledge of Gods will and to practise it in life and conuersation this is the very badge of Gods childe Reade but this one Psalme and you shall finde Dauid many times protesting his loue to Gods lawe promising his obedience to Gods commandements praying for knowledge of Gods will and valuing this treasure aboue all the treasures of the earth Seeke them to knowe knowe to remember remember to beleeue beleeue to practise and you shall be blessed in your deed It is curiositie to seeke onely to knowe or at least to knowe that which is aboue our knowledge it is pietie to seeke to knowe and doe those things which belong to the peace of conscience and pure conuersation ¶ Vers. 95. The wicked haue waited for me to destroy me but I will consider thy testimonies HE prayed before that God would saue him had he not need thinke you when the wicked waited to destroy him thus this and the former verse haue their coherence Here then he complaineth against his aduersaries and protesteth notwithstanding his recourse to Gods word He describeth his aduersaries by their names calling them wicked ones 2. by their diligence they lay waite 3 by their malice they waite to destroy him For the first the hebrew word translated wicked if the letters be transposed signifieth a rich man because it is hard to finde goods and goodnes riches and righteousnes in one person and I thinke that Salomon calleth riches the treasures of iniquitie Prou. 10. 2. not onely because they are gathered by badde meanes but also because often their owners are bad men These wicked persons strangers from the wombe the sonnes of men the children of Beliall scoffing Ishmaels parasiticall Doegs persecuting Sauls Dauid often complaineth of in this Psalme as veres 23. 52. 61. 69 78 85. 87. 110 241. 157 261. and here and in many other Psalmes And surely not without cause for many were these euill spirits that vexed him his brother Eliab accused him of pride Goliah the Philistine despised him to his face Saul the King hunted him as a partridge Doeg the Edomite slandered him to his Lord Absolon his sonne draue him out of his kingdome Achitophel his counsellor counselled against him Mâ—choâ— his wife contemned him in her heart Shemey his subiect rayled on him in his miserie Nabal the Charmelite played the churle with him and they that did eate of his breade and were entertained as friends became in the ende his vtter enemies and all because the Lord loued him and he followed that which good was When Caine and Abel can agree in one field Ishmael and Izaak in one house Iakob and Esau in one wombe then shall the wicked and godly agree together not before see Prou 29. 29. It is the nature of the wicked to be opposite to the good and persecutors of the godly therefore are they compared to Lions Beares Tygers Bulls Serpents Adders Archers and Foulers the godly man is the Partridge they the Hauke 1. let the Hauke all her lifetime sit vpon her Lords fist yet when she dies she is but cast vpon the dunghill let the Partridge be chased all the daies of her life yet after her death she shal be brought in a siluer dish to her Lords table Yet knowe that if thou oppose thy selfe against the godly thou art to be reputed but a wicked man Waited They were vigilant diligent and wise to doe hurt neuer did Cat so waite for the mouse or Wolfe for the sheepe or Lion for the Lambe or Hauke for Partridge or Fouler for Bird or the Souldier for his enemies as they waited for him they bent their bowe they made readie their arrowes vpon the string that they might secretly shoote at him that was vpright of heart Dauid complaineth of this so may wee Dauid prouided for these so ought we and though they waite day and night and lay all kindes of battes that can be yet in the ende Dauid hath the best for in the name of the Lord he shall destroy them This is our comfort waite they may but they can doe no more Luke 22. 31. For me Dauid had many followers in the time of his troubles yet his aduersaries aymed especially at his life Strike say they the Shepheard and the sheepe shal be scattered Stub vp the roote and the branches will wither chop off the heade and the members will perish if Dauid be once gone who shall resist Thus the worthiest Princes grauest counsellors and most vigilant Ministers haue euer beene the marke of wicked Archers Thus like the King of Aram they say 2. Chron 18. 31. Fight you not with small or great but against the King of Israel onely Experience wee haue had of this in the daies of our gracious Queene Elizabeth
as wee may shewe as well our infirmities as our excellent graces Againe because hearing is the sense of discipline and many will attend on reading and hearing which will not bestowe time to conferre to pray to giue thankes to meditate or vow their obedience to the Lord he comprehendeth the one in setting down the vse of the other For if in our reading and hearing for want of meditation we doe not profit we are as coloured in the Sunne wherefore wee must admonish and â—ee admonished we must pray and prouoke to pray we must meditate and often thinke oâ— those things which we haue heard or read Indeede knowledge reading and hearing are sweete euen to a naturall man â—ut to conferre to be admonished to pray to giue thankes be things hard and difficult It may be that some can pray to serue the times because of the law which constrained them but how many shall wee finde that doe it priuately in trueth and voluntarily Some read and they rest in the generall rules not making any vse of it to themselues and so learne that which is another mans not appropriating it to themselues for want of meditation Whereof it commeth to passe that wee see many make a learned sermon in generall precepts who when they come to particulars to comfort those that lye sicke or to raise vp them that are tempted for want of practise in themselues can say nothing The very Heathen could grant and you know who speake it that a mâ—â—s life was a cogitation of death But because we can meditate of death for that we ioyne with it the hope of immortalitie I say that a Christian mans life mâ—y well besaide to bee a meditation of the law of God and how hee shall stand before Gods iudgement seate Which meditation in this man of God sheweth that euen from the heart he loueth the law of God If we examine our selues we shall finde our tongues to cleaue to our teeth and to the roofe of our mouthes whereby wee see that we cannot say this with the prophet that from the abundance of the heart our mouth speaketh For we sinde by practise that we heare reade and sing so coldly as we shew that our affections are almost dead within vs. There followeth in the end of the verse continually Wee know by proofe of daily experience that whatsoeuer we loue of that we continually thinke And in that this qualitie or circumstance is ioyned with meditation we are taught that though we must reade heare conferre pray and giue thanks often yet we must meditate continually For as it is absurd to say that a man should be continually reading or conferring so we must know that it is requisite in all these things to examine our selues by meditation whether we reade profitably conferre effectually or pray vnderstandingly That we now haue this continuall meditation we must pray that we may haue a loue to the word Loue indeed were of it selfe eloquent enough if we had it in any good measure but to stirre vp this loue we must vse many reasons about the nature of the word how it is mysticall pure and eternall which when we see in truth we shall loue the word Where he saith in it is my meditation wee must vnderstand that it was no rouing meditation but that it was circumscribed within the compasse of the law of God Now to our profit let vs learne to meditate according to the law of the Lord and so as vnder the generals we may touch the particulars to make the vse of them in our selues Thus we haue seene the cause of this effect to be loue For as the rich men of this world meditate of gathering goods naturall louers of their loue and ambitious men of their preferments so the man of God hauing no greater riches pleasure nor glorie than in the word maketh it his whole delight and studie For where we loue thither loue doth easily drawe our affections with it We haue heard why mention is made only of meditation namely because it is the life of all the other meanes and maketh them more fruitfull and why his meditation was maried to the law euen because it excludeth all vaine collections which proceede of general knowledge Besides therefore is meditation named because it most agreeth with the nature of loue For though we cannot alwaies be reading hearing or talking of those things which we â—â—â—â— we may alwayes thinke and meditate of them Now what is the cause that 〈◊〉 〈◊〉 is preached and â—o little is practised but because wee vse so little conference prayer and meditation The remedie hereof is to knowe what a sinne this is and that among all 〈◊〉 in the day of trouble none so great to torment our consciences as that we haue tested in a generall 〈◊〉 and â—â—â—â—ng of the word without applying of it to our seuerall practises by meditation He hath shewed now his loue in the verses following hee setteth downe the fruite of his loue For as hee shewed that the word of God is of such nature that aboue all other things iâ— is eternall so also hee sheweth that the effects thereof are eternall And whereas men desire nothing more than that wisedome whereby they may excel their enemies in policie their teachers in doctrine and the aged in counsaile he declareth that hee made this choyse to set his loue on Gods word which performeth all these things As loue then is the mother that breedeth meditation and meditation is the nurse to cherish this loue so here because the argument of the effect doth most with men preuaile hee sheweth the mightie power and operation of the word of God What is the reason why men do not râ—st and stay themselues wholy on Gods law Surely because they are not perswaded that there is such excellent wisedome in the same We see then that wee must learne for the generals to bee wise in sobrietie and according to the word of God knowing that the Scriptures are sufficient to touch to improue and correct and to instruct iâ— righteousnesse that the man of â—â—â—â— may bee absolute being made perfect vnto all good workes 2. Tim. 3. The Wiseman counsaileth vs Eecles 7. 18. that wee should not â—â—â— iust euermuch â—â— make our selues ouerwise least web 〈◊〉 Where he sheweth that this is the way to bring blockishnes to make our selues wiser than God and to deuile to become more iust than the word prescribeth vs. What is the cause why so many are so foolish in their death when they haue ouerreached themselues as Achitophel Surely because the Lord doth inâ—â—uate them whilest they would be wiser than the Lord so that their wisdome is 〈◊〉 into childishnes and their policie commeth to nothing What is the cause that we are no more occupied in the reading and hearing of the word Doubtlesse because it is a base and simple thing in our iudgemenâ—â— and containeth not so high mysteries in it as
in the first and sixt verses with prayer couched in the middest of the portion It is a marueilous strange thing that one thing should bee so often repeated as this to commend still Gods law and to pray still to be taught in the same This proceedeth from the comfort which he felt in the word and from the fight of the corruption of his owne heart and is commended to vs in writing to shew vs our corruption and to labour for the like fruite Wherfore seeing experience hath taught vs thus much we must learne that we can neither see the comfort of our seeking after God nor our calamitie and miserie to be deliuered out of it vnlesse we pray with the Prophet for the right knowledge of the law of God so that we are much to thanke our God that he giueth vs in another such a fight of our owne corruption As in the first verse there is a notable commendation of the word so is there also a singular declaration of his faith Thy word O Lord is a lantorne to my feete and a light vnto my path This seemeth to all men to haue been learned long agoe and belched out in time of Poperie and that it is no new thing but a saying very well knowne but when we looke into the seuerall practises of men which is the righteous iudge of all mens iudgements wee shall finde men to be farre from any inward faith shewed in such fruits This made the Prophet to sweare in that he saw on one side his happines so great in the word the corruption of his heart on the other side And in meditating day and night in Gods law and considering his righteous iudgements he saith in trueth Thy word is a lanterne c. If we will looke into our selues we shall finde that those things which seeme to be most easily beleeued are furthest from faith and that things most easie to be learned are furthest from practise True it is that euery man will say Who will not beleeue this what a beast were he that would denie the truth of Gods word But alas our carelesse reading our rare meditating our cold praying and praising of God for his word our seldome conference of the word will testifie against vs in time to come that we neuer truely beleeued We must first looke and note our selues and then we shall profit somewhat more The man of God opposeth here the word to mans wisedom which he had meÌ„tioned in the verse going before as light is contrarie to darknes For as in darknes we cannot goe safely without the light of a lanterne or such like euen so are we in ignorance and rebellion if we be not continually guided by the word of God and his Spirit This then is a further thing how durst blind bayards be so bold who liuing in the darknes of Egypt thinke they are in the light and being vnable to discerne betweene persumption and despayre betweene promises and threatnings betweene things streightly commanded voluntarily done suppose themselues to be sharpe sighted Nay we shall finde these fruites to be but in few It is said Matth. 22. 23. The light of the body is the eye if then thine eye be single thy whole body shall be light 23. But if thine eye be wicked then all thy body shall be darke Where our Sauiour Christ borroweth his speech from the senses of the body and translateth it to the powers of the soule For as euery part of the body is lightsome whilest the eye seeth so a man being inlightened with the word and the Spirit hauing his eyes alwaies to heauen hath his affections aright and on the contrarie as all things are lothsome to that bodie which for want of the eyes is wholy darkened so a man sitting in the darknes of ignorance hauing his mind wholy set on earthly things hath his affections disordered Now that there is no light in vs but all is darknes in our soules the Apostle Peter doth plainely shew it 2. Pet. 1. 19. We haue a most sure word of the Prophets to the which ye doe well that ye take heede as to a sure light in a darke place c. Where he commending the Christians for their care of the word sheweth that it is a light in the darke and teacheth vs that how much knowledge we haue so much we are in good affections Also Paul Ephes 4. 17. 18 saith I testifie in the Lord that ye henceforth walke nâ—t as other Gentiles walke in the vanitie of their minde 18. Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them c. Where he sheweth that the man vnregenerate hath his minde vnderstanding and heart corrupt and blinde in that life which God liueth in his and that as the man which seeth being in darknes or in light the blind man gropeth vncertainely euen so all our doing are endlesse and headlesse which are without the light of knowledge Shall we thinke now that euery man beleeueth this to be true No for if they did they would doe otherwise If they felt this in affection in any measure would they not come out of their prison to the liberty of Gods saints would they not auoid the darkenesse to see the bright sunne What a follie were it for a man who hauing scales and gleamy diseases on his eyes might be cured and will not This is a double fault that when men may know they will lie in errours and ignorance and when they may be conuerted they will dwell still in Heresie Oh what a thing is this wilfullie to remaine in darkenesse and to sleepe at the hearing of the word when the Lord giueth them a lanterne for their feete and offereth knowledge and yet to be no better than the stockes they sit on If it pleased the Lord who giueth vnderstanding to the ignorant and draweth light out of darkenesse to reueale the light into their darke coÌ„sciences they should know that when light came vnto them they refused it and that they are louers of darknes more than of light But he that worketh all things mightily iâ— all men must shew this light vnto their darkenes because they that are in hell thinke on none other heauen they that lie in vnrighteousnes thinke of no other righteousnesse and sitting in the vallies of death they remember none other life We must therefore pray that the Lords glorious light of the gospel may open the eyes of their consciences and let euery man examine his owne heart that he may pray to haue his iudgement cleared by the true knowledge of the word and his affections renewed to the due obedience of the same For how much knowledge wee haue so much light haue we and looke how much we lie in ignorance so much we lie in darknes Wee know but in part when we are at the highest in this life how great then is that darkenes
the Lord that as hee had giuen his heart whole vnto him so hee would confirme this grace of his Spirit in him Now seeing the Lord hath also promised to cleanse our hearts and that Iesus Christ is our wisedome and sanctification and wee are become the children of the highest our meaning is not that the full performance hereof should bee sought for in our selues but in Christ. The second thing whereby wee are hindred is that wherewith Sathan doth buffet vs wheÌ„ we haue made some breach of our couenant made to the Lord saying Thou hast not kept thy promise thou hast broken thy bond thou hast violated thy couenant and to doe this once is as good as twentie this will be a sufficient euidence against thee why doest thou therefore continue and striuest any further in vaine We see how this preuaileth oftentimes because there is no greater sinne than the sinne of them who sometimes haue beene religious and by this practise of the diuell for some particular offence haue beene perswaded that they haue made an vtter breach of their couenant Wee answere for this that seeing that Christ did not onely die for our sinnes before Baptisme but also for our sinnes after Baptisme and did not onely satisfie for our sinnes committed before our calling but for those also which we commit after our calling though through infirmitie and frailtie we haue fallen and yet not lying downe in presumption and malice but there is a reuerent feare trembling in our hearts that our corruptions rebelled against the Lord the particular couenant being broken cannot take away the generall and cannot bee excluded but must be included in the same When then wee haue made a breach of humane obliâ—â—ion and not of obstinate maliciousnes this is as well forgiuen in the generall as other sinnes Wee may see this in politike matters betweene a good Lord and his seruant for I presuppose a mercifull a curteous Lord the Lord will not bee displeased for failing in some particular performance of some particular couenant so he findeth him readie to yeeld honour and obedience to the generall couenants which are betweene them euen so the Lord whose loue exceedeth the loue of a father Psal. 103. and of a mother Esay 49. towards his will spare vs for a particular breach so it be not a general contempt and done of wilfull malice If then in such a case we will humble our selues with sorrow that we displeased our God and desire the Lord not to take vengeance for any finall breach because there was no finall intent to fall from the Lord we shall surely finde mercie and pardon at his hand This is a doctrine very requisite because it is the policie of Sathan to perswade a man that hauing broken one couenant he hath broken all The remedie then is that wee know our sinnes to be pardoned and that we renue our couenant which wee doe so oft as we come to the Sacrament Let vs learne therefore to make all our othes with the Lord in great reuerence as did Nehemiah chap 5. who caused the oath to be ministred in the presence of the Priest then must we vse prayer and all meanes whereby we may continue in the same lastly if we slip or falle in some particular we must not be discouraged or â—aint The cause then why men doe not this is either because they doe not take it in hand in reuerence or taking it in hand doe not purpose to keepe it or keeping it doe fall by despaire for some particular defect Thus we see how the man of God sheweth his earnestnes and his affection to the law of God teaching vs why many doe not so loue the word as to make it a lanterne to their feete either because they haue not such vehement affection or else they be not so permanent and therefore we are to pray both against our coldnes to the law and our inconstancie It might seeme strange to some that he should sweare to keepe Gods iudgements but we must know that this keeping is not so much in outward shew as in inward vertue Againe we see that as in making this holy o th Gods children doe not exclude but include the forgiuenes of sinnes so they doe it not but first presupposing the grace of God by prayer to be obtained for the keeping of it Besides no particular or accessorie couenant can take away the principall and generall because the one includeth the other But here we must note that then no secondarie cause can take away the first when we sinne but of humane frailtie and not of presumption and when we so craue for mercy that our hearts be set to recouer our selues and we will not be sluggish in our sinnes hereafter because then is the oath broken and couenant disanulled when we make a finall breach We must therefore fight against scrupulositie herein knowing that God wil spare vs as a father doth his children in that the whole breach of our couenant is a generall relinquishing of the same When then there ariseth a feare in our hearts to come so neere vnto the Lord although it may be good no more to powre this pretious licour into fraile coÌ„sciences than to put new wine into old bottels and rather appertaineth to them of greater graces yet we must consider that there were great infirmities in this man of God against which he would striue by this meane and so prouoke himselfe to come neerer to the Lord. So that as we must not vndertake this thing without aduice so we must not alwaies please our selues in these beginnings and when as concerning the time we should be teachers we should neede to haue the first foundation of religion laid againe Wherefore we must needes acknowledge that the cause of our long absence from the Lord is our want of the defiance of sinne and loue to the word as the Prophet had neither must we euer when occasion wall be giuen neglect this meane which may keepe vs from sliding backe And here we are to obserue that wicked or foolish vowes which hinder Christian religion and those wicked vowes of wicked religion as the ridiculous vowes of chastitie or such as may hinder vs in our callings as that a man should neuer eate flesh or should not weare some kinde of apparell are to be auoided because they haue not their warrant out of the word of God And though wine maketh drunkards being immoderately taken yet it is no reason seeing it maketh glad the heart of man in it owne nature why others should not vse it which haue weake bodies yet thus much will I grant that if a man that hath beene drunke by too immoderate drinking of wine doth vow for a time to relinquish it this is not vnaduised seeing we are commaunded if our eye offend vs to pull it out and if our foote doth hurt vs to cut it off Againe if a man giuen to
Wherefore Iob said chap. 31. 13. that if hee did contemne the iudgement of his seruant or of his maide when they did thinke them selues euill entreated by him What shall I doe when God standeth vp and when he shall visite me what shall I answere He that made me in the wombe hath he not made him hath he not alone fashioned vs in the wombe Vers. 122. Answere for thy seruant in that which is good and let not the proude oppresse mee ANswere that is be suretie for me So though his cause was good yet he thought himselfe not so wise as to answere his enemies nor so strong as to preuaile against them in that which is good hee knewe that God would not take his part in any euill cause which must make vs if wee looke for God to be our helpe to prouide that our cause bee good His minde then is if my cause Lord were euill I durst not craue thy helpe but it is good therefore speake for me We therefore if our cause be ill are rather to craue of God to haue our sinne pardoned because the righteous God is not a defender of an vnrighteous cause Againe though our cause be good wee must not therefore thinke that wee our selues can answere it because the man of God saith portion 20. 2. Pleade my cause and deliuer me that is Lord put an answere into my mouth take my cause into thine owne hand mine enemies are too wise and strong for me Thus the Saints of God hauing good causes would not trust in them What is then the cause why oftentimes in good causes wee preuaile no more euen because wee would shoulder them out with our own strength say not Lord put wisedome into my mouth Lord put a weapon into my hand Then our good causes must neuer be seuered from our God for otherwise wee shall neuer haue good issue of them So we must beware that wee make not God a reuenger of our affections but pray that wee may bee harnessed with a righteous cause and with a right handling of it from God True it is then that in trouble we may pray not to be ouercome yet wee see the man of God confessed how hee behaued himselfe well in affliction and as by the fire the gold is both tried good and purged from the drosse so the Lord prooued in him the gold of his graces and scoured him from corrupt affections he scoured him from the loue of this world to stirre vp in him the loue of the world to come he scoured him from the workes of the flesh and quickened in him the workes of the Spirit he stirred vp his gifts to serue Gods glorie and scoured him from the loue of himselfe So by his fatherly chastisements the Lord quickeneth vs in good things and deliuereth vs from euil So we haue heard also how in our defence we must pray for Gods graces because for want of wisedome and patience we cannot answere our owne cause For as in our suites at law we get pleaders and Proctors to speake for vs so we must know that in the court of heauen we cannot pleade for our selues but must open our suites to Christ which must pleade it for vs. Now in that he saith Let not the proud oppresse me he noteth that they were such as did flatter themselues for graces receiued as though they should bee controllers vnto him No maruell then though we reproch men when we reproch Gods mercie maiestie We may learne here that wee can neuer deale mercifully with men which will not deale mercifully with our selues For our sinnes must humble vs before God before wee will be humbled with man otherwise we shall grow so proude that we shall not be farre from oppression Vers. 123. Mine eyes haue failed in waiting for thy saluation and for thy iust promise HEre is a further thing that the man of God requireth not looking to be helped at the first brunt but neuer to leaue off his suite vnto the very failing of his eyes according to that of the Apostle 1. Pet. 3. 10. If any man long after life c. 11. Let him eschew euill and do good let him seeke peace and follow after it So this man of God had long endured trouble which many will be content happilie to sustaine for a while but if it be any thing long they fall from iudgement and iustice Wee must not thinke then to deale ill with them that deale ill with vs neither must we deale well but for a time because wee must perseuere For when we slip too much we neuer shewe that we did truly execute iudgement and iustice If the man of God here so resisted the diuell and wicked men which are as the instruments of Sathan breathing for our destruction we must also fight against them after his example although his soule fainted his eyes failed his flesh parched his naturall powers melted This we may also see how the Saints of God mourned in their prayer Away then with this common saying which proceedes from inconstancie I haue borne iniuries long I haue taken much at his hand and put vp many wrongs should I suffer him still to abuse mee and let my selfe be vndone Surely euen to the failing of our eyes the Prophet sheweth vs wee must maintaine a good cause and seeing the Lord hath the issues of all things in his hand and helpeth desperate cases he will vndoubtedly helpe vs if we leaue not our case Then we see though he had deuoured many euils yet he executed iudgement and iustice so we must swallow vp many iniuries and yet neither depart from the Lord nor cease from our cause And though we would crie in our prayers to be heard to the clowdes and send foorth lowde shrikes though wee would roare as a cannon gunne yet what is it that seasoneth our prayers euen the mourning of our hearts the failing of our eyes and when we pray with vnspeakeable sighes which cannot be expressed For they be not lowde eloquent and well set prayers which are acceptable to the Lord but our staying our selues on the Lord and our continuing in well doing and our maintaining of a good cause to the vtmost so that a man might sooner pull the eyes out of our heads and the heart out of our bodies and bereaue vs of our liues than make vs leaue righteousnes and though troubles shall come we will still follow our cause to the failing of our eyes fainting of our hearts and melting of our powers Herein then appeared the true vertue of the faith of this man of God because whilest no wickednesse is offered many will doe well but after often triall with iniuries they execute neither iudgement nor iustice so that where this faith wanteth there is no true loue of iudgement and iustice besides heere we are to marke that that is a true prayer which commeth from the true feeling and deepe sense of his heart and without this well set
mercie He doth not meane here as the Papists he assureth himselfe of nothing of desert but though he shewed mercy vnto others yet with God he sueth for mercie and not for merite If then hee had failed in nothing hee would not haue pleaded so for mercie as Paul reasoneth in the fourth to the Romanes vers 4. To him that worketh the wages is not counted by fauour but by debt And here we see that hee doth not glorie that his executing of iudgement and iustice was his owne worke but acknowledgeth it to be the gift of God and bringing nothing of his owne he craueth pardon It is an hard matter when we haue thus done not to haue our patience broken and to doe the things which we haue done before For for this cause in that the wicked loaded him with such euils and they oppressed and set themselues both against his cause and his person and his corruption was great he praied for perseuerance And teach me thy statutes That is if thou wilt shew this fauour vpon thy seruant so it is if not in the meane time Lord teach me the true vnderstanding of thy word We craue often Gods mercy and helpe but we thinke not that his mercie of all other were the greatest as the Prophet saith I desire thy fauour but this is my greatest desire euen to be instructed further in thy word Let vs then looke on this man who being in trouble desireth nothing more than the word and wisheth not so much the ease of the flesh as hee desired to be deliuered from vnbeleefe We must therefore aboue all pray for this As in the greatest haruest we lose none occasion but if we want oportunitie we craue it by prayer and striue the more by labour to recompence the losse of time passed then in our spirituall haruest which so farre passeth the other as the soule the bodie how much need haue we to see whether we haue this carking care to pretermit none occasion of Gods word and to recompence that at one time which we lose at another And though he saith Deale with thy seruant he doth not here boast of his seruice but pleadeth for mercie If a Nobleman should take vs as vagabonds and rogues or should rescue vs out of prison when wee had any suite we would craue mercie and fauour and not speake of our seruice here is no presumption so likewise we being taken as stray sheepe and rescued from the prison of hell if we crie Lord deale with thy seruant according to thy mercie we doe shewe no presumption but plead for mercie and say Seeing thou hast vouchsafed Lord to take me to thy seruice consider with what enemies I haue bene oppressed though I am not in all things a skilfull seruant yet I am faithfull to thee in affection Lord therefore helpe me The Papists then are destitute of Gods Spirite they see not this metaphor that it is of such seruants who when they haue done all things they can yet thinke themselues vnprofitable seruants His meaning then is O Lord defend me from mine enemies for my cause is in thy seruice Verse 125 I am thy seruant grant me therefore vnderstanding that I may know thy testimonies WE see the Prophet of God neuer calleth into question the promises of GOD although they were long suspended but rather his owne incredulitie and vnbeleefe because he either did not so execute iustice iudgement as he ought to haue done or else beleeued not so throughly the couenants of God and therefore desireth hee to be taught in the statutes of the Lord that he may further beleeue his couenants For albeit he had executed iudgement and iustice yet hee was oppressed though hee waited on Gods promises yet they were not fulfilled therefore he might haue shrinked had not the Lord taught him his statutes to strengthen his obedience and exercised him in his couenants to confirme his faith His prayer is the selfesame which in effect Christ taught his Disciples commaunding them to pray Lord increase our faith that is Lord increase our faith in the assurance of our iustification according to thy statutes in the feeling of our sanctification according to thy couenants So we see now that as the man of God praied before for a further vnderstanding of the statutes of the Lord so heere he praieth for a further vnderstanding of his testimonies The Saints of God did neuer so brag of their gifts of knowledge and faith but that they still acknowledged and lamented in themselues the remnants of ignorance and incredulitie and desired the remedie of them by praier This ought to be for our instruction that though we be not conscious in our selues of any grosse disobedience or palpable vnbeleefe yet we must pray for a further sight of the law finding our vnbeleefe we must craue of God that we may be more staied in his promises Perseuerance is an excellent thing especially when Gods promises are delaied and we in greatest danger then is the sure triall both of our knowledge and faith We are also taught here that whatsoeuer good things we haue we haue them not as to locke them vp in our possession but seeing wee may shrinke away and make shipwracke both of faith and a good conscience we must pray to haue a greater knowledge of the statutes of the Lord and a greater faith in his promises And here is to be noted how the Prophet desiring a greater knowledge of Gods testimonies he doth not so much desire any corporall reliefe against his enemies as spirituall resistance against his vnbeliefe teaching vs that in perill we should especially craue the true vnderstanding of Gods will that hauing gotten that we may haue all other things as it shall please the Lord. Here we see a great difference betwixt the faith of Gods children and the presumption of the wicked flesh and blood after long triall either cast off all weldoing and perseuering in obedience or else labour to weaken our faith but in God his children it must not so preuaile either to the staying of their obedience or hindring of their faith For flesh and blood in all troubles seeke to be released from them but Gods children are taught to possesse their soules in patiēce and aboue all craue that faith which pleaseth God and that obedience which is most acceptable vnto him This then is a token of a reuerent faith in the testimonies of our God when we call into question rather our obedience and faith than Gods promises and statutes and when our consciences tell vs that we doe not so much desire to be rid from our troubles as that the rod of the wicked may not light vpon vs either in rebelling against Gods lawe or in mistrusting his couenants For as we haue said flesh and blood would rather be exempted from outward miseries than to feele the comfort of Gods promises But we must haue a iealousie of our selues and suspect our want of
can walke in the loue of God and obedience of his will doubtlesse this is a speciall grace of God In this sense the Prophet prayed on this sort Therefore haue I doubled my prayer because I see so little helpe among men I cannot see any good example to edifie me Lord helpe me It is time for thee O Lord to worke for men haue destroyed thy law We see then how well this dependeth on that which goeth before For in the beginning of this Portion he prayed that he might not be oppressed of his enemies now he prayeth that his enemies might be suppressed At the first sight this would seeme not to be a charitable kind of dealing to pray against enemies because loue requireth that we should pray for our enemies how then doth this agree with the rule of loue or shall we thinke that the man of God did any thing here against the law of charitie We haue shewed that the children of God were neuer inkindled with wrath for their owne cause but for the breach of the law of God so this man of God had no respect of himself but of Gods law his cause was good his persecutors cause was euill he hurt them not but laboured by all meanes to ouercome them with good he did not for a while but continued long in it he was not wearie of his wel doing but went forward euen to the very failing of his eies yea his eies as he saith in the last verse of Port. 7. gush out with teares because their sins were so great he sought peace ensued it and yet he saw no amendment but that they were worse and worse wherefore seeing their sinne was past recouerie and that there was no ordinarie help on earth he prayeth God to deale with them from heauen Neither doth he pray here for their confusion and vtter perdition as some may falsely thinke but rather sheweth that it is now time that the Lord should vse some chastisement that they may know that there was a God and that they had broken the lawes of God that they might come to a sight and feeling of their sins that they might be punished if it were so the wil of God to their conuersion or at the least that they might be no more a plague to the world and a reproch to the word When our affections are mingled with our cause we are to suspect our selues but otherwise when we haue a good cause and see that we haue perseuered in executing iudgement and iustice and yet the iniquitie of our aduersaries laieth it selfe so open that it groweth desperate then we may desire the Lord to take his cause into his owne hand And here we are to obserue the Prophet saith They haue c. where he noteth not any particular person nor maketh mention of the destruction of any singular man but vseth a generall rule wherefore for our instruction these rules are more diligently to be obserued First we are to looke that our cause be good and our aduersaries cause be euill Secondly that we be not incensed with anger because we are contemned but because Gods word is despised that is that the cause why we pray against them be Gods and not ours Thirdly that we keep our selues in well doing and thereby heape coales of fire vpon their head that we beare them euen to the breaking of our backes Fourthly then when we haue vsed curteous admonitions and by the ministerie of the word or Magistracie if the matter so require and may be obtained haue sought to turne them Fiftly when we haue prayed for their amendment and wept for their sinnes and yet all these things will not serue we may say as in a last refuge Lord take the rod into thine hand spare them not alwaies prouiding this that we pray not against any particular person but leaue them to Gods secret iudgement Thus we see here is no breach of charitie But now adaies we may hereby see men reuenge rather their owne affections than defend Gods glorie Wherefore when we haue prayed ill against them for whom we neuer prayed for good I say to them tremble and feare for this is not the zeale of Eliah this is not the zeale of Dauid it is a zeale of the flesh and not of the spirit it will worke their singular woe vnlesse they repent It is time That man of God here teacheth Gods children that when Gods law is destroyed it is time for the Lord to wake This euery man may confesse but blessed are they that can say in a good conscience I haue liued iustly I haue vsed no ill against mine enemies I haue prayed for them I haue deuoured many iniuries at their hands I neuer reuenged Secondly we are here to learne that when the law of God is once brought into contempt whether it be in a nation in a countrie in a citie or particular person let that nation countrie citie or particular person know that the wrath of God is not farre off either to their amendment or to their further and more speedie destruction If we goe through the doctrine of the Prophets we shall see this to be true As first we may see in the first second third sixt seuenth and eight of Esay the Prophet of God threatneth the Israelites that because they came to worship of a custome but lay still in their sinnes because they were rebellious giuen to pleasure and contemners of the word they should be led captiue of the Assyrians and denounceth many plagues against them which all came to passe in the daies of Ahaz they were carried away captiue and were no more a people of seuentie yeares after as may appeare Esay 6. And although Gods children haue their infirmities and euen they which are Gods children by calling may fall into grosse sinnes yet because there is in them no general falling from honestie but they haue in them a special care and feare of Gods word so that they loue nothing more they feare and tremble at nothing more than at it though it may be in the meane time they fall into sinne yet they will not fall from sinne to sinne surely the Lord will in time draw them out of their sins and spare them from the common destruction as he did here Dauid who though not this generall contempt of the word yet some sinne he had This is then in the children of God truely called that although sometime more carnall than spirituall and slide into many wants and infirmities yet they fall not from one sinne to another sinne but they tremble being rebuked by the word they esteeme reuerently of the prayers of the faithfull they thinke highly of the Sacraments vsed in the congregation are obedient to all discipline of the Church in these there is great hope that they shall be reclaimed from sinne and exempted from the punishment of the same But when we ioyne sinne with sinne and draw sinne
contrarietie betweene vs and others as is betweene light and darknesse God and the diuell But if wee beginne to bee in mammering of Religion and know not what to holde but wauer in all it is to bee doubted that wee shall bee partakers of the common punishment Let vs learne then to shut vp our faith within the compasse of Noah his Arke and not commit it to the broad waters of the wicked world To this ende saide our Sauiour Christ When the Sonne of man shall come where shall hee finde faith in the earth as though hee should say it would be an hard matter to finde faith amongst men We see in this man of God if we will esteeme aright of the law of God we must loue it aboue gold Vers. 128. I esteeme all thy precepts most iust and hate all false wayes HE sheweth that there is no sound loue of good things where there is not an hatred of euill We shall see this by experience he that loueth to keepe the Sabbath he wil hate a prophane breaker of the Sabbath he that loueth chastitie will abhorre adultery he that loueth true dealing hateth all vnrighteousnes and surely if we doe not in truth loue good and hate euill but bee found to halte in hypocrisie wee shall in time be discouered and one day taken in a trip In that he vseth emphatically I esteeme all thy precepts hee declareth that he loued not one or two but all the commaundements His meaning then is this O Lord there is not one of the least of thy commaundements but I esteeme it there is not one way of falsehoode but I abhorre it Now we are to learne not to esteeme well of one commaundement which our nature best liketh and to dispense with another but true christianitie esteemeth all alike euen that most which by nature we are most ready to breake PORTION 17. TETH Vers. 129. Thy testimonies are wonderfull therefore doth my soule keepe them THe selfe same argument is here continued which hee vsed before For hee partly prayeth for graces and partly sheweth what graces hee hath receiued in the first second third and last verses of this Portion hee sheweth his graces in the other hee prayeth for graces As we see the selfe same argument so we see a new reason Thy testimonies saith he are wonderful that â—â— thy lawe hath in it such mysteries as naturall men cannot reach them and therefore loneâ— thy law As if hee should haue said Lord what is the cause that men doe so basely esteeme of the greatnes of thy couenants why doe men so little regard it because they neuer tasted the excellencie of it they neuer felt the wonderfull and powerfull maiesty thereof Why doe â—lay them vp as my soule because in my soule I haue felt by thy word suâ— wisdome â—s eye hath not seene eare hath not heard nor reason able to conceiue And why I pray you in our times doe so few conceiue or conceiuing doe keepe and so esteeme of the word of God because the wise men of the worlde thinke it a thing very easie and they can conceiue 〈◊〉 they list the more common sort of people make â—o more account of iâ— â—han to giue it the hearing and that with their naturall wit and reason onely Some men may tâ—inâ—◠〈…〉 tâ—â—uâ—â— against mens wits but all men may see that that is a mysterie which cannâ—◠〈…〉 by reason and that if it be a thing which by wit and reason may be conceiueâ— and 〈…〉 that it is no mysterie This is the reason why comming to the word we must haue new eyes to see spiritually new eares to discerne new hearts to conceiue Vers. 130. The entrance into thy word sheweth light and giueth vnderstanding to the simple THis is no painted wisedome yet the simplicitie of the word is of more glorie and pompe than all the wisedome of the world besides Wherefore Paul Ephes. 3. prayed that the Ephesians might according to the riches of Gods glorie receiue strength by his spirit in the inner man to comprehend the breadth and height and length and depth of this our Sauiour Christ speaking to Peter of this mysterie attained to by faith saith Flesh and blood hath not 〈…〉 this vnto thee but the Spirit And in Matth. 13 11. where our Sauiour Christ spake in Parables he â—â—â—â—e Because it is giuen to you to knowe the secrets of the kingdome of â—â—â—â—â—n but to â—hâ—m it is not giuen Many may haue the word of God strike their eares they may haue an humane conceiuing of it but few haue the right and spirituall vnderstanding of it When we come then in feare and trembling to heare the word as knowing that of our selues we can neuer vnderstand the word but must craue of God by prayer to be giuen vs by his holy Spirit who as he was the author in giuing it so hee is also the causer of conceiuing it wee are sure we shall vnderstand There is an hearing of the letter and an hearing of the Spirit Why then haue wee so little iudgement and cold affections in hearing and reading but because we heare and reade so malapertly and are not throughly and truely perswaded of the maiestie thereof The Lord is delighted with the soule that is humbled and refuseth the purpose of the proud For what is the cause that so many runne into heresie but because they are proude in their owne conceits On the contrarie if we had this humbled minde we should not be so senselesse in conceiuing nor so soone caried away with the flouds and tempests of corrupt doctrine In that he saith My soule doth keepe them his meaning is that therefore hee laide vp the precepts of God in his heart that hee might haue them in a readinesse when hee should practise them as he saith portion 2. 3. I haue hid thy promise in my heart that I might not sinne against thee The soule is the seate of affections for hee saith that hee had the statutes of the Lord in his affections The seate of diuinitie is the heart wherefore the Scriptures vse so often to say the heart of man is corrupt the Lord searcheth the heart the foolish man hath said in his heart For though the Philosophers saide that the minde was the seate of knowledge yet they could neuer see that the heart is the seate of Christian religion Which if it were in our minde wee should surely be puft vp with it as wee are with knowledge Here is then a triall of our hearts I see many labour after knowledge but fewe after affections This in temptation will not helpe vntill both knowledge and affections be on our sides to resist so that which we haue in knowledge may also be in affections For though wee may learne it and commend it for a while yet surely wee shall haue no profit by it in temptation When we haue none other seate for diuinitie but our heart and doe not place
vs that vnlesse the Lord teach vs it is vnprofitable Wee must ioyne to the ministerie of the word the direction of Gods spirit What is the cause why we haue a generall liking of the word and yet haue not a particular misliking of our deserts euen because we haue not the particular guiding and gouernment of Gods spirit Marke here the Prophet prayeth not the Lord to direct him either by fantastical reuelations whereof heretikes dreame so much nor by vaine superstitions which blinde the Papists nor by ciuill policies wherein wicked worldlings so abound but onely by his word Nâ—â—â—â—â—r in truth is there any thing that can purifie our hearts or cleanse our affections but onely the word which also is vnfruitful vnlesse the Lord guide vs For it is an hard thing to gette in to the way but it is harder being once in the way to continue in it and hardest of all when wee are out of the way to come in againe For seeing the way to be so strict that sometimes we goe on this hand and sometimes on that it is a grace of graces either to be kept in the way or being out quickly to be brought in againe And let none iniquitie haue dominion ouer me c. Iniquitie as wee taught before hath dominion ouer them where it breaketh out without controlement and in whom it beareth a sway with delight to the hinderance of Gods glory to the breaking the peace of their owne consciences and to the euill example of others He prayeth not we see to be without sinne for that he know he could not be in this life but that 〈…〉 might not rule raigne in him No more doth our Sauiour Christ teach vs to pray that we might be without sinne but that our sinnes might be for giuen not that we should bee voide of all temptations for of all temptations not to bee tempteâ— is the greatest but not to be ouercome of temptations not to be freed from all sinnes but that Sathan the author of euil might not preuaile against vs. Wherefore the Prophet saith Psal. 19. 13. Keepe thy seruant from presumptuous sinnes let them not raigne ouer mee Where he meaneth Let not the errors which are so rife in me grow too presumptuous but giue thy seruant grace to espie and foresee them which agreeth with his sense in this place Lord though I see this heape of corruption is still in me and lurketh still in my body and is buried in my flesh yet let it not breake out to thy dishonour or to the griefe of mine owne soule Now as wee are indeede to beware of the great securitie and carelesnesse of many professors in our time so must wee beware of the presumptuous pride of heretikes For if either Gods commaundement or promises had permitted him to pray for a full deliuerance from sinne then hee had beene remisse or flacke in so doing he should haue shewed himselfe not to haue beleeued the promise of God but disobedient to his Law and to haue flattered himselfe in sinne and to haue had some loue liking thereof Seeing then the scriptures of God allow this kinde of prayer that seeing we knowe not the manifold errors of this life we might â—râ—â—e that we breake not 〈…〉 preâ—◠〈…〉 maruaâ—â—e though the fantaâ—â—â—e â—ll heretikes be blowness high that they 〈…〉 cannot sinne If Adam in his perfection in paradise sinned against the 〈…〉 who an hundred yeares continued a iust man â—ell in the Arke â—f Moses 〈…〉 earth was ouercome by â—â—pâ—â—iencâ—e if Dauid a man after Gods 〈…〉 dayes began to 〈◊〉 his people â—â— Ezechias a good ruler of the 〈…〉 did breake out to vâ—â—â—glorie in shewing of his treasure if 〈…〉 n all things was woâ—â— to aske couâ—sell of the Lord did noâ—â—â—ke 〈…〉 was to fight against the King of Egypt though â—iâ—â—ne â—id nâ—uer 〈…〉 mon ouer any of them and yet after abundance of Gods graces 〈…〉 sinne tooke holde on them then what â—â— hellâ—â—h pride of 〈…〉 of such perfection And againe here wee must beware of the conu 〈…〉 that we gâ—ue not our selues to much libertie For though for Gods children which tâ—rouâ—â— infirmities haue â—lâ—ded this is a â—oâ—oâ—t yet for them that giue the bridle to â—inâ—â—â—â—o lâ—ade â—hem as it listeth it is nothing appâ—â—taining For it is easier to slippe wâ—â—â— Gods â—â—ilâ—ren then when wee haue slipped to recouer our selues with them â—â—ame â—â—â—â— easier to fall â—â—â—â— to rise againe with them and manâ—e haue their sinnes which haue â—eâ—tâ—er their repentance â—or the remâ—ssion of sinnes with them It is saide Ezech. 18 14. â—â— the â—igâ—tâ—â—us turne away from his righteousnes and coâ—â—it iniquitie and doth according to all the abbomiâ—â—tiâ—â—s that the wicked doe shâ—lâ— hee liue all the righteousnes that hee hath done shall not be mentiâ—ned but in his transgressâ—â—ns that â—e â—aâ—â— committed and in his sinne that he hath sinned in them shâ—ll hee diâ— We must not thinke hee speaketh here of â—nie particular breach but of generall back-slidings when iniquitie hath gotten the vpper hand But here is a common objection now a dayes vsed almost in euery mans mouth what sir what doe you tell vs of sinne and make so much adoe about it is there not sinne in you as well as there is in mee why speake you so much of sinne is it not in other preachers and in other hearers as it is in me why do you chaâ—ge me so sir we answere is there no difference betweene dimnes of sight blindnes is there no difference between numnes and senslâ—snes betweene slumbring and dead sleeping betweene a little slâ—p and a dead fall if there be a distinction to be made of these things shall we not also put difference betweene infirmities and leauing of some good things and grosse sinnes and â—uâ—â—ing headlong to vngodlines Is there no difference betweene the error and ignorance which is iâ— Gods children with griefe and with a desire to be freed from them and the errors and ignorance of the wicked wherein they gladly he still and where oâ—â—â—â—â— haue no care to bee â—id No difference betweene the frailâ—â—e and infirmitie of Gods children â—â—â— the sinne and iniquitie of the wicked is there no difference betweene iâ—fiâ—â—â—tâ— and presumptuous fraâ—ltie and rebellion betweene motion and action is there no difference betweene two steppes of a long ladder to the skyes and two steppes at the bottome â—â—â— betweene him that trauaileth though hee attaineth not to the highest steppes and him that still tarrieth at the ladders foote Thus we see they are willingly blinde Where Gods children steppe into some one sinne and being admonished are therefore sorrowfull and labour to recouer themselues and the wicked wallâ—w in so many sinnes and by no admonition can be brought either to a goâ—ly sorrowing oâ— forsaking of their sinne is there no difference betweene these Iudas and Peter sinned both and both against their Maister was there no
come to reckoning vnlesse it bee buried in Christ his passion All good things either in this life with the Saints of God or in the life to come among the Angels shal haue their praise and commendation For our triall then this is a true argument that a man doth not loue the word for riches sake because if he were the poorest man in the world he would loue it shâ—ll and whilest he is rich thinketh the word of God to be his greatest riches This is an vndoubted token that a man doth loue the word for liberties sake because if hee were in captiuitie and imprisoned hee would still loue the word as well as if hee were in the greatest libertie This is a sure signe â—at a man loueth not the word because thereby hee hath credit when hee can be content to suffer discredit for the word and yet loue it as deerely as if he had the credit and countenance oâ— the whole world We see it come to passe in all things the better wee meane the worse we are thought of yet if we still continue patient it is a token that wee loue the word because it is the word and wee loue God because hee is God wee loue Christ because he is Christ. For if we can loue the word though we be in sieknes though we be in pouertie and suffer discredit wee loue the word for the word his sake and not for any thing else whatsoeuer If it commeth to vs alone it is welcome if it come accompanied with other things it is also welcome as Eccles. 7. that wisedome is gooâ— with an inheritance and excellent to them thâ—t â—â—â— the Sunne For a man may then haue indeede great occasion of well doing yet wisedome will deliuer the soule and giueth liye to the possessours thereof So as though riches and inheritance will helpe well being ioyÌ„ned with godlines to giue testimonie of a good conscience yet though the man be an heire it wil not deliuer his soule this onely the word of God can do all the other things cannot doe it And therefore this is an vnspeakeable blessing of the word Thus wee see how the Prophet loued not the trueth for any outward respect but for the approued puâ—ches of it We must likewise labour to denie our selues and our good names the too much loue whereof is a great enemie to godlines Wherefore when wee are discouraged to continue our loue to the word for feare of discredit we are greatly to suspect our loue Many Princes and the chiefe Gouernours would follow our Sauiour Christ but they were loath â—o lose their credit Wherefore if in credit prosperate and health wee loue the word and forsake it in discredit in time of aduersitie and siâ—â—â—â—es it is a manifest token we loued it for our credits sake for our prosperitie and for our health noâ— for itselfe and the purenes of it which was the onely cause why this man of God did loue it Vers 142. Thy righteousnes is an euerlasting righteousnes and thy law is trueth THe briefe meaning whereof is Trueth it is that flesh and blood may thinke that when contempt commeth for thy names sake there were sufficient cause to forsake thy word but Lord thy righteousnes is not changeable it is not one at one time and another at another time but it hath been is and shall be one and the same as there is one â—onstant righteousnes with thee so the rule thereof is set downe in thy word which sheweth vs what righteousnes thou requirest Here the man of God teacheth vs how to refell our owne reason which is as readie to bee deceiued as Sathan is readie to deceiue it For in â—â—â—â—â—ble the diueli will bee ready to put this into our heads this is thinke you the true righteousnesse â—â—â—ch you doe professe Doe you not rather deceiue your selfe see how you are in trâ—â—â—â—e 〈◊〉 what losse yee must sustaine by your profession Thus he would deâ—nde vs and make vs â—â— them that are in a burning ague who hauing lost their taste and â—◠〈◊〉 troubled thinke sweete things sowre and sowre things sweete For such is the estate of Gods children in trouble who in stronger temptations cannot iudge and therfore the diuell troubleth and oppresseth the weaknes of their sense as seeing reason most ready to be deceiued and will make them beleeue that white is blacke and blacke white that sweete is sower and sower sweete good ill and ill good Loe here is then a remedie in the sense of these words Thou art not O Lord as man who vpon new occasions maketh new lawes and vpon euill disorders maketh new orders but thy righteousnesse is euerlasting which was with thee from the beginning which to this time hath bâ—n reuealed and shall be euer hereafter therefore I will not yeeld to this temptation for though I suffer for thy trueth yet it is the truth neither can all the subtilties of Sathan or violence of man make it mutable O rare gift of God to beleeue and acknowledge our immutable righteousnesse and not to depend on mens deuises or shifts whereby they deceiue themselues as being too shadowish fading and momentany They are laith the Prophet plausible but there is no solidâ—tie in them they ebbe and they flow but thy righteousnesse O Lord is euerlasting Now whereas the diuell himselfe the Turke and Pope with other heretikes cannot denie but will confesse and graunt that there is one only righteousnes constant and euerlasting that herein Christians differ from them in that they say with the Prophet Thy Law is truth Thou hast set downe an exact rule of all righteousnes wholy in thy Law concerning al things that thou commandest and as I beleeue therefore thy righteousnes to be euerlasting so I looke for it in thy word because that righteousnes which is all one with thee is made knowne and reuealed to vs in thy written word We must then rest in this that as in substance there is one righteousnes so God hath left his word against the which heretikes cannot preuaile because as Gods righteousnesse is pure euerlasting and vnchangeable so his word hath set it downe to vs which is as pure euerlasting and vnchangeable This is no smal comfort in temptation whereby we may be stayed and whereas it may seeme to some that in accessions and additions there was not one gouernment both of the Iewes and Christians we must know that they had one rule of regiment vnto Christ wherewith ouâ— last addition in substance is all one so that when Sathan and the men of the world will pull vs from it we may say Thy righteousnes is euerlasting and if they aske vs how we know it we answere Thy word is trueth This is then the thing wherein we differ much from heretikes for though they giue as great and glorious titles to Gods righteousnes as we dâ— yet they will not with vs acknowledge that Gods word is truth For as we
cause is not heard our enemies crueltie is nothing diminished but much increased as though the Lord either heard vs not or hath forgotten vs. But let vs learne to reason with the Prophet on the contrarie Our enemies O Lord are neere to hurt vs but thou art as neere to deliuer vs what doe we but obey thee what doe they but disobey thee wilt thou then forsake the godly and canst thou suffer the wicked to prosper No thou art the Iudge of the whole world it cannot be for thy deliuerance and saluation is ready and neere for them who labour to keepe faith and to ioyne thereunto a good conscience We see then when flesh and blood would perswade vs that all time of deliuerance is past euen then faith beholdeth it to bee neere at hand for when wee thinke that we are at the last cast then we see saluation and helpe is neerest As this doctrine serueth for our comfort so we must learne for our instruction that if happily we suffer the longer yet we shall receiue for our temporall euill a spirituall recompence remembring alwaies the Apostles consolation 1. Pet. 4. who would not haue vs discouraged when we suffer for they which haue done vs euill shall be iudged of him who will come to iudge the quicke and the dead Although we see not this by the iudgement of the eye and by the light of nature yet although we should die suffering as weldoers cursed are they that shall ouerlie vs Blessed shall we be for we shall rest from our labours God is the iudge of the whole world of the quicke and of the dead he will not forsake his nor leaue his enemies vnreuenged Well although wee perswade our selues of this trueth yet it is to bee feared when the abomination of desolation shall be set vp we wil notwithstanding all this stand in a mammering and doubting what is truth what is vntruth what is good what is euill But alas if the Lord should be any thing the longer from vs in helping no maruel seeing we were the longer from him in obeying Experience will proue that though we haue neuer so many outward gifts neuer so glorious wisedome yet vnlesse wee still depend on the word and promise we shall stagger and falter in the time of temptation For this was the onely staffe that vpheld the man of God at what time he was ready to stagger They are farre from thy Law that is as if hee should haue saide Thou canst not O Lord but punish them for thou hast long suffered them to see if they will turne but there is no hope that they will conuert therefore there is no cause of despaire that thou wilt not punish them Oh true faith O sound perswasion of Gods mercie most needefull in trouble yea when the face of all things shal be changed and things shall be turned vpside downe we shall know the vse of this doctrine to be aboue gold and siluer The like were the man of God his Meditations as wee may see Portion 11. when his eyes failed him his heart fainted his spirit panted and was as the bottle in the smoke The proud saith he digged piâ—s for me which is not after thy Law all thy commaundements are true they persecute me falsely Thus wee see hee vseth two effectuall reasons the one drawne from his owne person who maintained a good cause the other from his aduersaries who defended an ill cause Vers. 152. I haue knowne long since by thy testimonies that thou hast established them for euer I Know O Lord not of late but long since that thou euer hast beene and art the selfe same God thou art no changeling thou doest not sometime maintaine the cause of thy children and some other time forsake them I know now by the couenant and records of thy loue that thou doest defend thine euen vnto the end I know that from the beginning thou hast hated punished sinne thou hast loued and maintained righteous dealing I am perswaded that thy iudgements proue not true once or twice alone but alwayes We see how needefull it is to vs for vs to haue knowledge throughly of the testimonies of the Lord. For this was an assured knowledge of the man of God I haue laboured saith the Prophet in effect to establish my knowledge whereby I may knowe that hereafter which I know now and that I must knowe that now which I must knowe hereafter yea I haue taken great paines to confirme this knowledge in me not of late but of long time Thus we see how the man of God laboureth to fetch out many arguments to strengthen himselfe in time of temptation wherein we also must imitate him For if wee shall store vp great plentie of reasons our enemies may push at vs and shake vs but they shall neuer ouerthrow vs. PORTION 21. RESH Vers. 153. Behold mine afflictions and deliuer me for I haue not forgotten thy Law THe selfe same argument and matter is here repeated which was before but after another manner Hee saith portion 16. 1. I haue executed iudgement and iustice leaue me not to mine oppressours The which in sense being all one with the other and seeing we haue deliuered the doctrine at large before here is not much to be spoken Onely we may obserue this he here laieth his misery open and vnfoldeth his estate before the Lord Behold saith he O Lord thine eyes are vpon the righteous thine eares are open to their prayers Thou seest my case let me sâ—e thy grace that I may knowe for a trueth that thou lookest on me The cause then why we oftentimes are not helped is because we hide our troubles from the Lord. True it is that the Lord seeth all although we should hide all neither needeth he the displaying of our owne miseries but yet in all troubles hee would haue vs to open and acknowledge our griefe vnto him that he might the better make knowne to vs that hee hath helpe laid vp for vs. Wherefore we must beware least at any time we smoother our estate or seeke vnlawful meanes but in all things with prayer and supplication make our necessitie knowne to the Lord. His reason ioyned herewith is this For I haue not forgotten thy Law that is although O Lord there is great want of obedience in me and I cannot and haue not exactly kept thy commandements yet I am none of them that contemne thy Law wherefore O Lord help me Thus we see stil that the man of God suffered as a weldoer teaching vs that if we suffer as ill-doers the rod of correction shall not depart from vs vntill in some measure it hath wrought in vs repentance but if we suffer with him as wel-doers we may boldly vse this argument and with this reason desire the Lord that hee would take his owne cause which we maintaine into his own hand And although he was a sinner which here he doth not denie and did forget many particular
them vp but when I saw they began to breake thy law this pinched me at the heart Here we see he was not very nice and delicate in the defence of his owne case but when it came to Gods cause he was not smally mooued Whereby we must learne to translate our zeale to Gods cause and in defence of his glorie to haue our heart blood waxe hot so that euen a godly anger with griefe be stirred vp in vs. For this is the difference betweene a holy and spirituall anger and prophane and carnall anger holy anger is with griefe of the sinne and without reuenge of the person carnall anger is with reuenge of the person and without griefe of the sinne Wherefore if we will haue our anger holy it must be tempered with griefe as we did speake before of zeale wherein we taught that our anger should feede vpon the sinne and coÌ„passion should make vs bleed with griefe for the persons sinning Well we may learne that if we will not swarue from Gods law we must not onely be grieued for our sinnes but also for the sinnes of others For this is the triall of a godly griefe when we are first grieued with our owne and then are grieued with the sinnes of others because true griefe beginneth first in our selues and from our selues it passeth truly vnto others On the contrarie we much bewray our hypocrisie if we first wade vpon other mens sinnes and suffer our owne to grow and if we can fret angerly at a little sinne in another and can be no whit displeased with a great sinne in our selues This is a preposterous griefe to weep to sorrow to sigh for sinnes in others and not to weepe for the sinnes of our owne soules and this is want of the true loue of Gods word To be grieued when wee our selues doe sinne and to be nothing grieued for the sinnes of others Wherefore if we be in place where we want time and opportunitie openly to rebuke sinne and reforme it at the least let vs labour to be grieued which griefe must sit so neere our hearts that when any time or opportunitie serueth we cease not nor stay to vtter it with our mouthes For they that are throughly grieued at the heart will at one time or other burne vntill they haue vttered it with their mouth Wherefore we must labour whatsoeuer sinne we mislike in iudgement to be grieued for the same in affection for many can mislike sinne and it is an easie thing but few are grieued for sinne for it is an hard matter If euer we had neede to mourne for the sinnes of others we had neede at this day that our griefe of sinne in time of prosperitie may shew vs what faith we shall finde in trouble But no marueile though we be no more grieued with sinnes in others because we are so little grieued with sinne in our selues For if we were throughly and sincerely grieued with sins in our selues we should also be grieued with it in others wheresoeuer we found it Which griefe we shall not truly haue vntill we can deuoure all priuate iniuries And seeing this is the ioy of a true Christian to see the Gospell haue free passage and this is the sorrow and griefe of the childe of God to see this Gospell hindred they who reioyce not at the one nor sorrow for the other haue either the loue of the word cold in them or altogether none And as it is an argument of Gods childe to be grieued more for one breach of Gods law than for many priuate offences so it is an argument of selfe-loue to take to heart so grieuously priuate euils and little to be moued as key colde to see the contempt of Gods glorie Wherefore it followeth in the next verse Vers. 159. Consider O Lord how I loue thy precepts quicken me according to thy lâ—ving kinnesse HEre is an argument of true loue Lord saith the man of God I loue thy law in my selfe I loue it also in others for looke what good thing is in me I wish the same in others I hate sinne in my selfe I am sorie for it in others For looke what euill I mislike in my selfe I am grieued for it in others That we may make this a rule to examine our hearts by doe we loue the law of God how shall we know it euen when we are as glad that others doe well and fare well to their saluation as we would be for our selues when we are as much grieued when others doe ill as if we our selues had done it For many will come so farre as to mislike sinne and to speake vehemently against sinne but few come to be grieued for sinne wherefore seeing sinne is so ripe let vs so be grieued for it as we may pray against it and let vs craue of God to haue this godly griefe stricken into vs that by that meanes we may be stirâ—ed vp to prayer and so we shall in time to come either reioyce to see our prayers graunted and our mournings effectuall or else we shall beare the testimonie of a good conscience and in as much as in vs doth lie we shall be guiltlesse of their sinnes Neither in saying Consider how I loue thy precepts doth the man of God say out his good deedes but humbly confesseth to the Lord his owne graces receiued as may appeare by the words following where he pleadeth mercie and not merit This loue wherewith he loued God came from that loue wherewith God first loued him For he seeing the great loue wherewith God loued him he was mooued and inforced to loue God againe so that his purpose is thus much Thou seest Lord that I am an enemie to sin in my selfe for I forget not thy law thou seest I am an enemie to sin in others for I am grieued to see them transgresse thy law wherefore O Lord quicken me and let thy louing mercie whereby thou hast created me and redeemed me in Christ whereby thou hast deliuered me from so many troubles and enriched me with so many and continuall benefits renew reuiue quicken and restore me Thus we see it was not his deserts but Gods louing kindnes whereof he speaketh which if we would often meditate of in seeing how fearefully we are made how gratiously we are preserued how mercifully we are redeemed from how many sinnes we are deliuered what fearefull iudgements we haue escaped we should prouoke our selues the more to the loue of God and his word Againe in that he saith quicken me we see he acknowledgeth no other life but that which is from the word and that we liue by faith and therefore he teacheth vs that we should craue our life both temporall and spirituall of God And if without the word we are not able to liue in the bodily life much lesse without it are we able to liue the spirituall life Whereas he repeateth this request three times in this one portion we
c. Therefore the Lord denounceth plagues and punishments on euery side to fall vpon them Looke into the destruction of the old cities namely of the Egyptians of the Moabites of the Assyrians and of the Philistines and yee shall see how witcherie was the most especiall cause of their destruction So shall we thinke now that the feare of God doth touch their hearts who for losse of so small pelfe runne to wizards Well we are here to learne that as where the Lords feare doth so rule our hearts that we sanctifie the Lord therein we are free from the greatest temptations So where this reuerent feare of God is wanting there is no temptation though neuer so vile and grosse but we will yeeld vnto it The prouidence of the Lord being so rich and his hand so wide and large we must not be afraide of so small a losse of worldly goods Wee know that Zedechiah being a Prince Iere. 37. when the feare of God was gone from him feared that the very common people would mocke him so that he could not obey the Prophet Againe we know that Ieremiah being the Prophet hauing this reuerent feare of God seasoning his heart was nothing dismaid with all that either Zedechiah or any other of the kings could do vnto him Among many places excellent is that Iob. 31. where the man of God partly to stop the mouths of his aduersaries partly to comfort his own soule with the record of a good conscience and partly to shew the secret iudgements of God and that he did not suffer for his sinnes as he was accused but for som secret cause best known to the Lord he testifieth how free he was from fornication from adulterie from iniuries from vnmercifulnes from crueltie with his seruants and from oppression and sheweth the cause why all these things were in him because the Lord beheld all his wayes and told all his steps First for fornication he made a couenant with his eyes because there is no portion no inheritance from the Almightie to the wicked but destruction and strange punishments to the workers of iniquitie and as of fornication so also he speaketh how he was preserued by the feare of Gods iudgements from adulterie ' and afterward comming to shewe his innocencie in not cruelly dealing with his seruants he saith If I should contemne the iudgement of my seruant c â—hat then shall I doe when God standeth vp and when he shall visite mee what shall I answere Againe he professeth that the cause why he did not oppresse nor iniurie others was not that hee refrained for feare of men but for feare of God For saith he If I haue lift vp mine head against the fatherlesse c. I thinke my shoulder bones would goe out of their sockets Gods iudgements were fearfull vnto me I could not be deliuered from his Highnes c. And though he might by his great countenance which he did beare haue dealt roughly with men and might haue made afraide a great multitude Yet saith he the most contemptible of the families did not feare me Yea though the men were farre lesse then hee yet hee could not hide his sinne as Adam he could not conceale his iniquitie in his bosome Whosoeuer then wil be trulie religious and make a conscience of sinne in sinceritie he must thus walke in the feare of God and though he might so doe as no man could euer touch him for his outward conuersation though he did not run into the hand of the Magistrate and no man thogh he would could say Black is his eye he must submit himselfe to what perill soeuer and ouercome all feare of mans power with feare of Gods punishments And we must know that if there be some sin in vs on which the ciuill law can take no hold yet the fear of the law of God must be in stead vnto vs of all lawes knowing that though we escape the court of men we cannot escape the iudgements of God who will iudge vs not according to the law of man but according to his own law So that the children of God are so far off froÌ„ flattering themselues in these sinnes where mans lawes faile and which they doe not punish that they labour the more against them fearing that God will punish those sins more grieuously in the world to come which by the law of man in this world he doth not correct And because by mans punishing we are oft brought to repent of those sinnes wherein now oft times we die without any repentance So that we see how effectuall an instrument of God this feare of his law is against all kinds of sinne whatsoeuer For though in politike lawes there be no lawes against swearing breaking of the Sabbath or filthie speaking yet Gods children are not for that cause such as cast off all feare but such as by so much the rather feare and suspect such sinnes Now in that the man of God saith in awe of thy word see the man of God performeth that feare to Gods word which he oweth to God himselfe This is profitably to be considered of vs. If any deale now adaies with a prophane worldling in things concerning the true knowledge of God and the way of saluation he will answere What tell yee me of these things tell me what you can I am sure of this you can tell me no more than this Loue God aboue all and thy neighbour as thy selfe and I trust I shall loue God as well as you or the best learned But here is their hypocrisie descried in that they haue so small loue to the word For our Sauiour Christ witnesseth Iohn 8. He that is of God heareth Gods word if ye were of God ye would loue his word so one may say to this effect if we feare God we stand in awe of his word Wherefore the man of God saith Oh how loue I thy law protesting that loue to the law which he had to God And as he saith O Lord thou art my portion so he saith also thy testimonies haue I taken as an heritage Thus we must honour God in Christ and Christ in his word For looke what honour God would haue he would haue vs shew vnto Christ and looke what honour Christ would haue he would haue it done to his word Wherefore the Apostles not reuerencing our Sauiour Christ onely for his person but also for his word said Maister whither shall we goe from thee thou hast the word of spirit and life As this corrupt opinion of the feare of God is in the worldlings so also is it in heretikes and in the familie of loue who perswade themselues to loue God when they loue heresies more than the word but herein are those hypocrites and heretikes descried they will generally confesse they loue and feare God but examine them in any particular either of doctrine or of life and they will bewray their want of loue by heresie and their want of feare
more willingly and easily we are brought vnto If any haue occasion seuen times and often to praise the Lord it is our age who from the abundance of God his blessings should not onely haue our hearts enlarged but also from our aboundance of the heart our mouthes with praises should be filled Because of thy righteous iudgements This is not the onely thing in the word but there are promises and threatnings but the iudgements of God comprehend all in that they are seene as we haue shewed in fulfilling his promises and executing his threatnings True it is we must praise him for the creation of the world for his louing promises made vnto vs but we can neuer see truly the â—rration vntill wee obserue his prouidence neither can we effectually praise him for his promises vntil we diligently obserue his iudgements For then we truely praise God for his promises and threatnings when wee praise him for his executing of them This therefore requireth an experimentall faith and therefore we shal see in all the Psalmes of Moses Deborah Ezechiah Dauid and Esay that it was vsuall to them then to make them wheÌ„ either they had receiued some notable deliuerance or their enemies had some notable ouerthrow or the Church obtained some speciall benefit As after the deliueraÌ„ce by the read sea after they had safely passed through the wildernes and had put to flight the armie of the alâ—â—â—â—s â—â—â— what els doth the History which is 〈…〉 of things pâ—â—t â—â—ach vs but to praise God by â—â—eing God to be such ◠〈…〉 he is in his pâ—â—â—isâ—s Looke what the law generally speaketh of 〈◊〉 concerning these 〈…〉 to be done or lâ—f vndone either of pâ—â—â—â—es or 〈…〉 of the Prophets the things done which were comâ—â—unded 〈…〉 to them which did according to Gods 〈…〉 the 〈…〉 forbidden or else the threatnings executed on them which did â—o 〈…〉 mandemeÌ„t This we shall see wonderfully to increase our faith if we 〈…〉 of the Prophets with the time of the law If we compare our 〈…〉 our Sauiour Christ Matth 24. 24. that there 〈…〉 Christs 〈…〉 to feare that they which would not learne of the truth shall learne of 〈…〉 We may call to mind how many earnest professors in king Edward 〈…〉 papists in Queene Maries dayes and how many heretofore christians â—â— Queene Maries dayes are now become zealelesse worldlings and they that were â—â—en 〈◊〉 â—â—â—â—â—t height they are growne and wee shall see sufficient matter to praise God his righteous iudgements Againe if we consider the great mercy of God 〈…〉 our country men who were in banishment we shall haue great cause to be thankefull Vers. 165 They that â—â—â—e thy law shall haue a greâ—t pâ—â—â—â—â—ritie or rather shall haue no mâ—â—â—â—r of offence or occasion of stâ—mblâ—â—g and they shall haue no hurt THâ—se in seâ—se agree with that which the man of God sâ—iâ—l Port 65. I 〈…〉 libertie for I seeke thy 〈◊〉 In which places the Prophet sheweth 〈◊〉 they 〈◊〉 â—â—aue peace in minde and shall walke at libertie not be entangled they 〈◊〉 â—â—ue no manner of offence neither shall any stumbling blockes be lâ—â—â— in their waies which carefully seeke to obey the will of God This is the benefit of them that know receiue the word in loue that they shall escape dangers doubtes in streights and plagues so that in all thâ—se they shall finde happie issues and wholsome out gâ—â—e in what streights or troubles they aâ—◠〈◊〉 They then â—â—t walke in this knowledge and loue of God his law shall â—â—uâ— this grace and no man shal be able to take it from them seeing then it is 〈◊〉 in vsâ—l to be careful of nothing more then to be directed in our plagues â—et most of vs faâ—lâ— in â—â—◠〈◊〉 to â—â—â—â— by following too much their owne deuises and not the prescript rule of the worâ— Here 〈◊〉 is described the happie estate of God his children that by faith and loue shall 〈…〉 and continually haue the blessing of God watching ouer them in all 〈◊〉 â—oâ—â—gs whatsoeuer tumult come on them yet they shall possesse their soules in patience and not be plunged and ouerwhelmed in these miseries as other men are O most sinâ—ulâ—r commendation of the word in working such peace in promising such successe in our affaires and in deliuering vs from all ill things That loue thy â—â—â— Wee see here is required that faith which worketh by loue for many will say that they beleeue who bewray their want of faith by want of loue It is then that saith which worketh by loue that maketh vs so to delight in the law of the Lord. Herehence commeth so much disquietnes and so many crosse blowes in our atâ—â—mpâ—s because our faith is so small our loue to the word â—o little When we shâ—l 〈◊〉 then the destruction of our mindes so many ditches hedges walles gâ—ins snares we must consider the chiefe cause to be our want of loue to the word not that it alwayes so appeareth â—â— fleshe and blood but that to faith it is apparant which learneth out of the word Iohn 17 In the world â—â—â—â— shall haue troublâ—â— but â—â— me they shall haue pâ—ace as if our Sauiour should haue saide howsoeuer flâ—sh and blood thinke others iudge ouer vs heauen and earth shall passe but his pro 〈…〉 le Yee shall haue peace in trouble for God that hath â—â—oken it is no more liberall in promising than faithfull in performing if theÌ„ we haue trouâ—les it is for want of faith loue of the word And as here is a plentiful comfort for them who loue the word so is there a fearful threatning to the wicked which the Prophet Esay in his 47 48. chapters speaketh there is no peace saith the Lord vnto the wicked but the wicked are like the raging sea that cannot rest whose waters cast vp mire and durt In which place after the Prophet had promised this good successe to God his people hee addeth that the wicked shall not bee partakers of it For as the Sea hoysteth vp and is stirred more vehemently with the tempest and winde and being once moued one waue fighteth with another so that in that continuall conflict much froth and filthie scumme is cast and spued out so so soone as any tempest of temptation hath stirred vp a wicked mans minde and one temptation beginneth to fight with another many foming and corrupt affections are spued out which disturbe the peace of the minde and offend all the beholders God his children seeing those troubles to helpe them which hurt the world finde only the truth of this doctrine howsoeuer in time of prosperitie the wicked would seeme to be in as great quietnes as the other But as the deepe sea in a calme day seemeth to be as still as other waters vntill by the tempest of windes the raging of the one make a plaine difference from the other so the wicked doe seeme to haue as great
peace as the godly whilest no trouble bloweth vpon them but so soone as the storme of temptation ariseth then the hellish waues of their fearefull torments yeeld a manifest distinction betweene their rage and the estate of the godly The very Heathen had a taste of these vnquiet brunts anguishes of spirit which they tearmed Furies which tosse a mans conscience with such continual accusations as neither eating nor drinking nor sleeping nor waking nor speaking nor keeping silence they can finde any quiet Neither is there any greater plague than this as testifieth the Wiseman in the booke of the Prouerbs Giue mee any plague sauing the plague of the heart c. No maruaile for when our reason and appetite fight one with another and there is an hurly burly within vs wee shall finde nothing to be more pretious than the peace of conscience which so commendeth vs to God that we shall finde in trouble peace in banishment our countrie in imprisonment libertie in death life What madnesse then is it to put this peace from vs and to hale towards vs as with cart ropes these direful plagues of the spirit which so torment vs in this life without repentance in death wil bring vs to hell If then by the grace of God his spirit wee would oft set before vs some serious meditation of death and thinke earnestly of our departure from hence euen as our deliueraÌ„ce out of the flesh were then at hand doubtlesse we should finde by that an approued triall of the image of that estate which we should haue if death indeede were present And if in the quietnes of our mindes on our beds at midnight we would without hypocrisie present our selues before God his iudgement seate as if Christ in that instance did appeare in the cloudes we would redeeme this benefit and peace of conscience with all the goods in the world Wherefore as the Prophet exhorteth vs it is good thus to examine our selues and not to tarrie the triall of our hearts vntil affliction commeth vpon vs but in the calme of our minds to vse this practise in trembling Let vs pray then that this may still sound in our eares that vnto them that loue God all things shall turne to the best as wee may see Iosh. 1. Psalm 1. Rom. 8. And as to them that loue all things counted ill doe turne to the best so to the wicked all things that are counted good doe turne to the worst so that when a mans conscience doth boyle with finne all his pleasures profits and glory will the further feede on him to his griefe and awake the more the troubles of his minde Contrariwise the godly in the death of Christ shall haue all their troubles so sanctified that reason would wonder to see their happie issues out of so fearfull dangers Yet we see God his promise will bring it to passe Well we see how this verse followeth of experience the verse going before as if the Prophet had said I see O Lord that they that loue the law haue good successe and whatsoeuer befalleth to flesh and blood most contrarie it is turned to their saluation contrariwise in them that feare thee not I obserue thus much how they are plagued here and there and how in their chiefe felicitie they are subiect to thy curse For as for theÌ„ that are delighted with thy law if they be rich they swell not if they abound they are not puffed vp if they prosper in name bodie and goods they are not proud but vse this world as though they vsed it not if thou callest them to a contrarie estate they are thankfull and if they want or fall into sicknes or infamie they fret not they despaire not they are not so appalled in their spirits but still they beleeue on thee they call on thee they glorifie thee euen vntill their deaths Wee shall not onely see the truth of this in the Patriarches and Prophets and Apostles and in the Primitiue Church but also in the Saints of God of late memorie in King Edward his daies who vsed their time as though they vsed it not when affliction came they neither feared nor forswore themselues but quietly suffered imprisonment banishment torment and martyrdome as the deare children of God We may call now to minde how the blessed man Dauid behaued himselfe in all his miseries and how Saul plunged himselfe in disobedience who thinking in time of God his iudgement to followe his owne wiâ— fell from sinne to sinne vntill he fell into a furie when hee began to aske counsaile of the diuell and afterward by the iustice of God had a miserable death The like we may see in the Egyptians Babylonians Caldeans and Israelites when they forsooke the Lord. In comparing these things together wee shall marke the workes of God and how they that loue not the truth in loue are plagued of the Lord with anguish distractions and terrors of minde some ending their liues in treasons some in prophanenes some in heresies some in shame and some otherwise They that loue thy law c Rom. 8. 28 We know that all things worke together for the best vnto them that loue God c. This is a thing worthie of obseruation that he saith Thâ—y that loue thy law For it is an easie matter to say that wee loue God as Heretikes Atheists and the Familie of loue will bragge but they loue not with the man of God the word which is the true and onely touch stone to tâ—ie vs whether wee loue God or no. Wherefore the Apostle Iohn saith 1 Ioh. 5 3 This is the loue of God if we keepe his commandements This then must be remembred whatsoeuer loue we pretend to God we must beare it to his word and looke how little our loue is to the word so little in trueth is our loue to God And this is that which discerneth the feruent loue of the godly from the cold loue of the wicked Wherefore as the Prophet saith Psalm 16. 5. The Lord is the portion of mine inheritance so hee saith Psal 119. 111. Thy test montes haue I taken as mine heritage for euer We must thinke then that this doctrine standeth in neede of our meditation and prayer to trie ourselues if wee fâ—â—re the Lord how we feare his threatnings if we loue the Lord how wee are affected to his promises and to that which he commandeth So shall wee see that the godly haue the Angels of God continually waiting on them least they should hurt their foote against a stone and though they haue many troubles yet they take no offence at them If we diligently consider how Dauid prospered whilest he continued in the loue of God what distresse in his affaires disquietnes of mind streights in his kingdome punishments in his children be felt when he began to loue carnally we shall haue a sufficient truth of this doctrine And for our example wee haue seene how they that loued God either
sinnes Thus doe temptations trie what is in the heart of man Thus doe afflictions finde out the hypocrisie of the heart so that he may well be counted a sound hearted man indeed which is not ouerturned by temptations and which falleth not away by the vehemencie of afflictions for euen Gods children for want of examining their hearts doe oftentimeâ— take the foyle in temptations Lot no doubt was no common drunkard and yet the forcible temptations of his daughters caused him twice to commit that sin his daughters were no common harlots for then they might haue had great pleasure in Sedome But the diuell deceiued them with a shew of godlinesse and brought them to that filthie sinne of incest for when they saw there was none to continue their fathers name vpon earth they thought it good to lye with their father that so his name and seede might be continued Very needfull it is therefore to examine our hearts and often to take a triall of them least the couertnes of our corruption deceiue vs and make vs hypocrites and this we must be carefull to doe before afflictions and temptations doe come that when they come we may glorifie God by keeping our standing The second rule to examine our hearts is to take heed vnto our ioy and our griefe our hope and our feare for whatsoeuer our hearts are most set vpon we will be most glad when we haue gotten it we will be most fearefull of loosing it and most greatly grieued when we haue lost it By this rule we may see how our hearts stand affected in any thing we goe about or in any time wherein we liue As for example in seeking riches honour promotion or glorie if we are most comforted when we haue great hope to obtaine them if we be most cheerefull when we haue gotten them if we be most afraide least we loose them and if wee could bee contented to forgoe any thing rather than them verily our hearts are most set vpon riches vpon glorie vpon honour dignitie and promotion Againe if â—e be most destrous of our saluation if we can most heartily reioyce when we haue gotten assurance of it if we be sore afraid of all those things which might put vs in danger of loosing it if no greater griefe can be fall vs than when we feele not the comfort of it a most certaine argument we may hereby gather that our hearts do stand very rightly affected to our saluation contrariwise haue we no desire to seeke after it haue we but small loue of the meanes wherby we may attaine vnto it then surely we are more carnall then spirituall vea it may be well doubted that wee are altogether earthly we seeke not the things that are aboue The like may be seene in all other things Art thou glad and cheerefull when thou receiuest some profite and heauie hearted when thou shouldest be thankefull Art thou sorie when thou receiuest anie losse and without all sorrowe when thou hast sinned Art thou angrie when thou art wronged and not at all displeased when thou hast done open iniurie to the High GOD Where is thy heart where is thy vprightnesse it is gone wickednesse hath bewitched thee and thy owne corruption hath made thee carelesse In heaping vp thy riches thou saiest thou art not couetous because thou giuest to euerie one his owne and takest nothing but that the Lawe will giue thee But all this thou mayest doe and yet be couetous if then thou wouldest know they heart thou mayest hereby trie it If thou be euer musing how thou maiest get thy goods if it cheere vp thy heart when thou doest increase them then thou art couetous though thou see it not thy minde is on thy mony thogh thou perceiue it not Let vs see in this one particular point thou hast much corne to sell dearth of corne would be commodious vnto thee and yet hurtfull vnto thy poore brother and to the whole land Now if thou wouldest wish dearth for thy owne profites sake though it would be a hinderance to the whole Church if thou reioyce more in thine owne gaine then thou canst be sorrowfull for thy brothers harme if thy gaine do make thee through pride to aduance thy selfe aboue thy brother then doubtles thy heart is sore infected with corrupted couetousnes Contrarywise if it be cheape and thou canst bee more glad for the profite of manie then thou art grieued for thy owne losse or if it bee deare yet thou canst wish from thine heart that it were cheape then thou mayest safely say that couetousnes preuaileth not against thee it ruleth not in thy heart yea by this thou maiest see that thine hart is rightly affected both to God and to thy brethren To conclude this poynt wouldest thou know in what truth of heart thou doest labour for the glory of thy God Come hither examine thy hart with all reuerence by this rule and thou shalt know it The glorie of God especially shineth in the prosperous and flourishing estate of his Church and his glory is then trampled vnder foote when his Church is oppressed Thou seest the Church in our land hath great quietnesse this thou reioycest at yea thou canst hartily pray for thy Prince that peace may be continued in this Church This is wel and more than many do but this is not enough thy heart in this may deceiue thee because thou maiest be moued to do this for thine owne ease without any care of Gods glorie examine thy selfe therefore a little further and call vnto thy consideration the Churches beyond the Seas thou dost heare that they be in continuall trouble they be persecuted and on euery side inuaded Their Priests are slaine with the sword their Princes are pitteously abused their people are ledde into captiuitie so that there are nothing but complainings in their streets Here maiest thou trie thy selfe if there be any trueth in thee For if so be thou be so full of thine owne prosperitie that sorrow cannot enter into thy soule for thy poore afflicted brethrens sake nay if thou canst not be more sorrowfull in their sorrow than thou canst reioyce in thine owne ioy thou hast cause to feare thy heart is not sincere toward the glorie of God In like manner thou thy selfe art in miserie tossed with afflictions and troubled on euery side yet thou hearest that rest is giuen to the Churches thou hearest that God hath blessed them with the blessing of peace Oh now if thou couldest reioyce in the ioy of Gods people though thou wert in sorrow if thou couldest glory with Gods inheritance though thou sufferedst some outward shame if thou thoughtest thy self happy in the felicitie of Gods chosen althogh of all men thou mightst seem most miserable then would thy conscience no doubt speak comfortably vnto thee it would tel thee thou didst truely esteeme of the glorie of God Now if thou thinkest that herein too much is required of thee then
acknowledge it not hauing his word regard it not enioying his mercies inful measure wilfully resist them all If we so lie vnder sinne and fancie to our selues the Gospell and promises and mercie we deceiue our selues for as those that haue the fruites of the spirite haue no lawe written against them so they that haue not such fruites haue no Gospell written for them It is not the vniust man that shall liue by faith for hee lyeth vnder the law but the iust Gala. 3. Rom. 1. 17. Heb. 10. 38. Might not a man thinke you pen a Psalme of as many verses wherin the foote might run in this tenour For his Iustice endureth for euer as Dauid had done of his Mercie Psalme 136. The Lord will not part from any drop of his mercy to them which first haue not bin swallowed vp of his iudgements which haue not laboured and been heauie laden which haue not beene locked vp in hell for a season and felt for a time the fire thereof in their bones which haue not been baptized with the baptisme of their owne teares He that feeles not these things in some measure here elsewhere shall he feele them It is the iudgement of Abraham The diuels policie in youth in health in prosperitie is to sing vs songs of God his mercy but in age in sicknes in tribulation vpon thy death-bed he will make such reasons for his iustice as we shall neuer be able to answere Wherefore the Lord hath to make it more terrible in our eyes put vpon it the name of his most wrathfull indignation fierce and heauie displeasure It is not for vs as we do to put the remembrance of this farre from vs or to shift it lightly by turning ouer to a Psalme of mercy but to terrifie our owne soules with it and to cast our selues downe with the trembling consideration of his iudgements Of one example without a precept nothing is to be concluded and therefore in great wisedome that men at the last gaspe should not vtterly despaire the Lord hath left vs but one example of exceeding extraordinary mercy by sauing the theefe on the crosse by faith onely yet the peruersnes of all our nature may be seene by this in that this one serueth vs to loosnes of life in hope of the like whereas we might better reason that is but one and that extraordinary and that besides this one there is not one moe in all the Bible and that for this one that sped a thousand thousands haue missed what folly is it to put our selues in a way where so many haue miscarried To put our selues in the hand of that Physition that hath murthered so many going cleane against our owne sense and reason whereas in other cases we alwaies leane to that which is most ordinary and conclude not the spring of one swallow It is as if a man should spur his asse till he speake because Balaams asse did once speake so grossely hath the diuell bewitched vs. And yet if we mark in that example which the diuell so oft tempteth vs with we shall see euen in that little time he liued sundry good works as many as in that time case would be required first prayer secondly confession thirdly glorifying of Christ fourthly humilitie remeÌ„ber me fifthly reprouing of his fellow sixtly acknowledging of his own deserts seuenthly patience And it is to be thought by these few that if he had liued he would not haue been behind any of the Saints The root being holy the braÌ„ches must needs be like vnto it My senteÌ„ce is that a man lying now at the point of death hauing the snares of death vpoÌ„ him in that streight of feare and paine may haue a sorrow for his life past but because the weaknes of flesh and the bitternes of death doth most commonly procure it we ought to suspect our selues if we neuer sorrow till then And therfore let vs store our selues with good things against the euill day come vpon vs for our life past for as that man which in his health and good successe hath been diligent to feare God and to do good feeles in his sicknes an vnspeakable comfort which he would not misse for all the world and a mighty boldnes to speake vnto God towards whom he knoweth he hath not beene vnkind doth not feare at all so that man which whiles the world prospered with him neuer thought of God nor regarded his word nor the preaching thereof when the visitation of the Lord is vpon him when God shall take his soule from him his case is most miserable feeling no comfort nor daring to speake to God whom he hath neglected And sorrow such a one neuer so much yet he doubteth and must needs doubt for that he knoweth not whether his remorse be of the loath somnes of sin or for the feare of death whether he be humbled before the Lord or before sicknes It is good policie to print his iudgements first in our bowels and to diet our selues more sparingly with his mercies least making vp our sins in the remembrance of his mercies they breake forth flame to our confusion in body soule euerlastingly Eccles. 12. Psal. 73. Heb. 12. Rom. 11. Thy iudgements are as the great deeps Then to feare God when he sheweth mercy and to loue him when he executeth iudgements are two hard things yet necessarie Howsoeuer God doth now forbeare he will not doe so alwaies but he will set him downe in his iudgement seate and throne of iustice and our chiefe care must be how we may appeare without feare and trembling before him This is it that we must thinke of at midnight what we shall answere that dreadfull Iudge when he shall aske for our account Let vs set him before our eyes not as our fond braine is wont to imagine of him but as the Scriptures describe him When he will arise to commaund the Angell to blow his trumpe such a God as the Seraphins hide their faces at his glorie at whose presence the mountaines smoke and melt away whose wrath shall shake the foundations of the earth who ouertaketh the wise in their policie who wil not account the guiltie innocent at whose purenesse all our innocencie is as a stained cloth whose iustice the Angels themselues dare not call for whose iudgement when it is once kâ—â—dled burneth to the bottome of hell Let this God take his place let him trie our hearts and examine our thoughts let him call for the account and take his reckoning let vs thinke how we shall stand before him quietly with peace of conscience who is it that can doe it Esa. 33. 4. let him of vs come forth Alas none shall dare to doe it If the Lord in his owne person should appeare vnto vs without Christ a redeemer we should flie from him with horrour and feare and neuer be able to stand in his sight 2 He that searcheth
Sermon this fellow will haue our thoughts Faith must lay violence on reason for what is faith but a contrarietie to reason and what is hope but a conararietie to experience But we must haue reason to determine as well as the word Many will not be Christ his Disciples because they must follow Christ they will be maister with him But Dauid saith leade me O Lord. Me thinketh when I reade his speech he standeth as if he were blinde and holdeth out his hand and cryeth leade me Oh Lord. 2 This is the beginning of a conuersion to forsake our selues to follow the Lord. Paul when he was vnhorst said Lord what shall I doe The laylor when he was mooued and sawe the prison dore open said what shall I doe what shall I doe to be saued The Iewes being pricked in heart at the preaching of Peter Act. 2. said Men and brethren what shall we doe At Iohns baptisme euery one came and asked What shall we doe Where we see reason vnder faith and experience vnder hope Many can commend this or that point in a sermon and say it was well handled because it agreeth with their corrupt affection God must commaund what we will and then we will obey him But this is the triall to obey against our owne inclination else God shall obey vs we shall not obey him Some will set downe their coÌ„clusion as Benadab did 2. King 20. 18. Ierem. 42. 6. The vile hypocrites said they would doe whatsoeuer God commaunded them whether it were good or euill but in the next Chapter when he had bid them they say This neuer came from God Others there be which will not take counsell with Micah but with such as please them For there be many Preachers which loose and cast downe as fast as others build Of whom if a man should aske counsell whether he should goe to the diuell or no they would say Goe and prosper But these I dare say are condemned of their owne conscience 3 There are many circumcised to Princes not to the Lord they are the circumcision of the King and of the Queene they leaue many grosse sinnes punishable by imprisonment but for others as great but not penall they passe ouer And there be many who hauing beene sinners can recount and talke of sinne with a delight who shewe that their hearts neuer bled for them and that there is yet a foreskin remaining There be some also which will come to the Church and sit before the Preacher like to the people spoken of in Ezech. who are desirous to know the will of the Lord and yet if they were examined at the years end they haue profited nothing here is a foreskin remaining Last of all when God maketh men profite and they grow into some practise of the meanes and they can talke as godlily as if they were perfect and after all this they become secure their prepuce or foreskin groweth againe and this is most dangerous 4 Moses in Exod. confesseth of himselfe that hee is a man of vncircumcised lips so it seemeth there is an vncircumcision of the foreskinne of the lips And Act. 7. Steuen calleth them men of vncircumcised eares there is then also an vncircumcision of the eares Ierem 4 they are commanded to circumcise the foreskin of their hearts so there is an vncircumcision of the heart By the foreskinne it is the manner of the Scripture to vnderstand whatsoeuer groweth within vs which is an impediment to vs in doing good A learned writer saith there is a foreskinne in our eares which the diuell shutteth when wee should heare any good thing and openeth when any euill speech is offered that we may be corrupted thereby so in our lips he draweth together the foreskin when wee should speake any good and openeth it when we speake any euill Such a foreskin is there in our hearts which bee vseth at his owne pleasure In our confession wee say that therefore we doe the things we â—ought not to doe and doe not the things we ought to doe because we follow the deuises and desires of our owne hearts And there is an vniuersall leprosie whioh hath so ouer-growne vs that there is no one sound part in vs. It is a hard matter to a worldly or fleshly minded man to be perswaded of this for euery man thinketh wel of his own waies but the Lord pondeâ—eth the heart Prou. 14. And Esay saith chap. 55. Our wayes are not the Lords wayes and therefore they shall neuer bring vs to the Lord. And Ierem. 10. the Prophet makes a proclamation on the Lords behalfe If anie man will be saued let him leaue his owne wayes c. If we will see this more plainely let vs see Genes 6. how the Lord looked on the hart of man he saw it was set on euill and that euen that thought that was farthest off was set on euill and not onely set on euill but wholy euill and euill all the day long and all the night long too if yee will Micah 2. and Ierem. 17. nothing is so euill as the heart for the heart of man is euill aboue all things Therefore needfull it is that this foreskinne be taken away not the heart itselfe as God created it but the foreskinne of the heart which is a fruite of the first rebellion For surely vnlesse this heart be altered let the word be preached and say the Preachers what they can all is in vaine And assuredly this error is in all heretikes in the world that they are perswaded of some pure naturalities in them still And therefore if men will be fruitfull to heare and receiue Gods word we must labour to circumcise the foreskin of our hearts Now the first way to take away this foreskinne is to restraine our thoughts and not to be deluded with the doting opinion of the world to thinke that thoughts are free 5 If the heart be set on a thing no reason can be made but we haue a fetch beyond it and no perswasion so strong but wee haue crinkes to goe beside them The Lord is well pleased with their intents which prepare their hearts to seeke him 6 When the heart is vpright though there be some fault yet the Lord respecteth more the faith and vprightnes of the heart to crowne it than he doth the fault to curse it as appeareth in Rebecca and Iacob when they stole the blessing c. 7 Paul saith of himselfe that till we knewe the meaning of the last commaundement Thou shalt not lust he thought well of himselfe and surely wee shall neuer know the law of God a right except we know the heart is wholy euill And we must know withall that the tongue is a world of wickednes And if the tongue which is but an instrument of the hart be a world of wickednes what is the hart whereof al proceedeth that the tongue speaketh Albeit there were no diuell in the world
wisedome personage or blood that he shall think it a disgrace to consecrate all his life to the ministery of the Gospell Can flesh puffe vp it selfe so farre aboue the Saints aboue the Angels aboue the Lord himselfe or if he doe shall he not be rewarded Yes surely for if the Lord would keepe silence the very creatures themselues would be reuenged of him 7 We must desire that which is truely good for there are many kindes of good There is Isachars good Genes chap. 49. Isachar an Asse of great bones couching downe betweene two burthens saâ—e that which was good and was content to beare Howsoeuer many big-boned Asses lay them downe betweene a paire of burthens for ease hastning onely to auoy de the burthen and the heate of the day There is Demetrius his good the siluer-smith Sirs yee know that by this craft we haue our goods For we know that the labour is nothing so great now as it hath beene and that in these daies a clusâ—er of the common or ciuill lawe is worth an whole vintage of diuinitie There is Balaacks good Numb chap. 22. I purpose to doe thee good to promote thee There is Peters good Be good to your selfe â—or we knowe if he dare say to the King thou art impious he may carrie Iohn Baptists reward for his labour and send his head for a second course And yet there is a better good For we must not saith Syracid Aske of a woman touching whom she is â—ealous nor of an ambitious man touching thankefulnesse nor of anâ—ireling for the finishing of â— worke nor of the men of the world touching the things pertaining to God for the world is a great fauourer of the heresie of the Libertines and if we fall to counsell with flesh and blood we may doe to the booke of God as Ieconiah did to the Prophecie of Ieremiah cutte it in peeces with a pen-knife and cast it into the fire for the wisedome of this world is foolishnesse with God 1 Cor. 1. 8 Whatsoeuer is written for vs it is written and if it be written for vs and for our sakes Let me heare saith Dauid what the Lord will say concerning me and so we must attend to heare the Lord what he will say concerning vs. As for me although I doe but sitte and mend my nettes and haue no part nor fellowship in this businesse being vnworthie to be matriculated into the high calling of the Ministerie yet feeling my soule hath chosen the tabernacle of the Lord for his portion and seeing the day may come that I may keepe a doore in the same as the Lord liueth before whom I speake he knoweth that in his feare I speake to this end that by mine owne mouth I may be stirred vp to prepare my selfe to this calling and that all you as Augustine said in his case when it was as mine is now hearing what my desire and purpose is may pray to God for me that I may haue power and strength giuen me to performe it 9 In prouiding for the Ministerie good men would be preferred God can doe much they say he may make them able It is like Saunders argument God is omnipotent Ergo there is transubstantiation Nay he hath enabled diuers well In the wildernesse when meate could not be gotten he rained quailes but in Canaan when they were in case to prouide for themselues that prouision ceased Many simple men at the first comming of the Gospell were stirred vp when the Vniuersities were the greatest enemies of his truth but now when he hath restored to vs the plentie of Canaan we must know that the date of that extraordinarie calling in our daies is expired Yet he may doe well True he that casteth blindfold may hit the marke but yet no wise man will lay any wager on his head If I might see a fierie tongue sit on his head I would say somewhat After his receiuing vp into glorie wheÌ„ he ascended vp on high then he gaue gifts vnto men such gifts as on their Coronation daies Kings are wont in great abundance to scatter among the people The Conduits ranne with wine and all the cocks with rose water and his Missilia new coyne of gold siluer by handfuls were throwne amongst them Such were the gifts of tongues prophecying healing all knowledge and other graces Now although he giue vs all things liberally yet he coÌ„tinued not his largesse daily as at his inauguration We must not looke alwaies to haue the like MAN for gathering it vp but returne to our occupations and let vs remember the Lords steward must be fraught with all store new and olde fitte to entertaine the sonne and daughter of the great King of heauen Prophecying the signe of learned men Numb 11. 25. Euen poore Bezâ—â—â—l and Aâ—oliab before they could make curtaines and worke in blew silke yet for so much as it belonged to the Lords tabernacle they were filled with the Spirit of God in these mechanicall handâ—-workes Esay 6. 7. his mouth was touched with the hotte cole then sent verse 8. â—erem 1. 9 his mouth is tou ched with the Lords hand and he was bidden goe and crie chap 2. 1. of Christ this question was asked Iohn 7. 15. How knoweth this man the Scripture their testimonie is of him Ioh. 7. 46. Matth. 7. 28. he speakes with power and what this exceliencie is may appeare by his disputation with good schollers as it was likely Luke chap. 2. verse 46. by his Hebrew Ephathah whereas their vulgar speech was Syrian by his perfect and often quoting of the Scriptures and the Thalmud in discourse of the traditions of Corban and the other of the gold of the temple c. by Herods great expectation and questioning with him of many things Luke chap. 23. verse 9. by Sadduces and Scribes putting â—â—â—th hard questions as of the woman hauing seuen husbands of paying tribute and his stopping their mouthes and by teaching by Parables which was the learning most accounted of in these times and as yet amongst the Iewes best thought of by the desire that the Greekes had to see him which came vp to the seast Iohn chap. 12. verse 21. by the counsell of his brethren that he should get him abroad and shew himselfe to the world thought to be famous By his owne testimonie Behold a wiser than Salomon is here by Nicodemus Iohn chap. 3. verse 2. which confesseth him to be a Teacher sent from God Mâ—tth chap. 13. verse 51. The Apostles daily taught by Christ the best Schoolemaster for three who eyeere together and yet more were commaunded to tarrie and waite for the promise of the â—ather the Comforter to be sent Apollos through his learning a great helpe to the Apostles Act. chap. 18. verse 24. and 28. Paul was brought vp at the feete of Gamâ—lâ—â—l a perâ—â—ct Pharisie Act. chap. 21. vers 3. an expouÌ„der of the law though
be turned into sinne yet if we can continue in prayer and be diligent therein if we can euen then also heare the word when wee can receiue no comfort thereby yea though it euer rebuke vs and seeme to make our cōdemnation knowne vnto vs if wee can abide our selues to bee touched and continue our care to heare the word still if we can doe these things it is a notable token of true faith and the great worke of Gods good spirit doth shewe it selfe herein yea and that more liuely than when a man hath comfortable feeling 11 It is a speciall fauour of the Lord when he giueth such Ministers or Magistrates as will pray for the people for so they may see that he will not punish them as he ought but yet forbeareth them We see in Psalm 106. That by the prayer of Moses and Phineas the Lords wrath was stayed and Samuel prayed for the people Therefore Ministers and Magistrates ought to labour euen by praying and doing good for the people that euen for their sakes the Lord may spare them though they haue deserued to be punished Contrariwise it is a signe of Gods wrath when hee withdraweth the hearts of Ministers and Magistrates from the people and that they cannot doe them good 12 The lifting vp of the hands is taken sometimes for prayer it selfe the signe for the thing it selfe so the speech is vsed Psal. 141. 2. Let the lifting vp of my hands bee as an Euening sacrifice And in Tim. 2. 6. I will that men lifte vp pure hands in euery place Where we see that the truth of the things is ioyned neerly with the signe For if a man haue not an heart his lifting vp of hands is nothing but if the heart be thoroughly mooued then also will the eye be lifted vp yet we doe lift vp our eyes that our hearts thereby may be the better lifted vp and our eye doth not wander nor our care doth harken after other things but our hearts haue first wandered 13 When Moses preuailed with the Lord by prayer then did he also preuaile against his enemies S. Iames saith The prayer of a righteous man preuaileth much if it be feruent So that if he be not a righteous man that prayeth or if the righteous mans prayers are not feruēt it will not preuaile As S. Iames therefore gathereth a generall of a particular so may we gather that if we be feruent in prayer then we shall preuaile but if we be not feruent we can haue no hope And that is the cause that in our matters we bring not our purpose to passe because we are cold in praier or trust too much to our owne wisedome or such like Therefore in what matter soeuer we haue in hand if we do first seeke to God by prayer in feruencie as did the men of God herein then shall we preuaile as well as euer they did 14 Those things which wee heare and reade are other mens vntill by applying them to our selues by Meditation they be made ours 15 As reading hearing and conferring of the word do more encrease knowledge then feeling So praying singing and meditating doe more increase feeling then knowledge 16 It is not certaine how long after his sacrifice and prayer Iacob receiued comfort and therefore we see that the comfort of the Spirit doth not alwayes depend vpon the meanes neither is bound thereunto but sometime cōmeth long after the vsing of them As Christ saith of the Husbandmen that they sowe and looke long after for the fruites of the earth which may teach vs comfort for that our prayers are neuer in vaine but alwayes graunted though sometime long after and here are those corrected which looke for comfort immediately vpon their requests not knowing that sinne is the cause why wee receiue not when we aske and for that we vse not the meanes aright this also trieth our obedience if we will with patience continue vsing the same meanes though presently we feele not the fruite of them and learne with Marke and the Apostles to lay vp things in our hearts to trie what will come of them afterward Iacobs vision is not a bare and mute thing but is ioyned with the word and teacheth that all comfort must come out of the word and therefore what comfort by Sacraments visions apparitions and such like doth not leade vs to the word nor worke in vs greater obedience to the same nor giueth vs some victory ouer sinne that is vaine and proceedeth of error It is Faith in the Promises that worketh in vs obedience and therfore in euery commandement there is a promise either vnderstood or expressed for the law is spirituall and requireth a spirituall obedience which we cannot performe because we be carnall and by nature disobedient except the Lord do minister grace vnto vs. 17 Violence as it were must be vsed in the heart when we pray because it is the heauie iudgement of God that verball prayers bring vs to great blockishnes 18 It is good to reade before prayer to the better preparing of our hearts thereunto 19 Where prayer wanteth the action of sinne is as ready as the temptation 20 Generally we must desire Gods mercies greedily but particularly wee must aske them conditionally and with affection as well to leaue the thing asked as to haue it 21 Manie are barren in grace because they are barren in prayer We cannot be drie in the grace of God so long as wee resort to Christ by prayer who hath the seauen Vialls of gold full of seuen-fold mercies 22 In singing of Psalmes without some speciall occasion he would say in company specially of such as were of some generall instruction although priuately for himselfe according to his griefe ioy or affectiō he would sing proper Psalmes yet he thought they that did most reioyce might sing the Psalmes of greater griefe to put them in mind what was or may bee in them as also to season their ioyes with the remembrance of the sorrow of some of the Saints Againe those that are most throwne downe might reape fruit in vsing the Psalmes of greatest comfort that they may see what hath been and what is belonging to them after that they haue sowne in teares and mourned with that holy repentance which is not to be repented of 23 There be two extremities of singers Some hearing the action to bee good vse it of custome Some hearing that wee must vse it with prepared hearts stay so long for fitting themselues thereunto that they leaue it often vndone Others vse it so often and yet so vnfruitfully that their customable singing breedes wearisomnesse wearisomnesse causeth tediousnes and tediousnes causeth to leaue all Then wee are indeede prepared to sing when the word dwels so plentifully in vs and we be so filled with the Spirit that the assurance of our sinnes pardoned the perswasion of God his fauour the hatred of sinne the loue of
them and one may well say Pouertie hath slaine a thousand but riches hath slaine tenne thousand They are very vncertaine they promise that which they caÌ„not performe neither can they affoord a contented minde A man will say Oh if I could get so many Furres I should bee verie warme and yet his heate commeth from his body so many will say if I had many farmes I should bee well contented when as a contented minde commeth from the Lorde Take â—iuet and rubbe a Beggers cloake with it it will make the cloake sweete rubbe Veluet with it and it will slaine it Likewise take riches and giue them to a poore man and they will refresh him giue them to one alreadie rich and they will surcharge him They are not the water of life alwayes flowing but they are as the brookes of Arabia which are most drie when one should most neede them for water And they be as Spiders webbes which when they waxe ' great are swept away with a beesome and then eyther thou perishâ—st from them as did the rich man or they perish from thee as wee may see in Ioâ— Art thou rich in money thou art in daunger of theeues Art thou plentifull in houshold stuffe thou art in daunger of fire Hast thou much gold the rust doth venim it and thee Is thine apparell gorgeous thou hast the Moth thine enemie Hast thou much cattel thou fearest rottennes in marchandise Pirates feare thee in husbandrie blasting hindreth thee Thus the Lord of Hosts hath set an host of enemies against all worldly things whatsoeuer When the ice is frozen one may walke on it for a time but when the Sunne commeth it melteth and such things perish sooner than they grow In momento ardet quod diu crescebat lignum The Temple was destroyed in fortie and sixe houres that was so long in building 3 The lesse account wee make of earthly things and the more account of heauenly things the liker we are to haue them for wordly things must be so craued as we first giue them to God and then wish to haue them if it please him as Dauid did when he was driuen out of his kingdome and Abraham when he was ready to sacrifice his sonne the one had his kingdome restored the other had his Sonne giuen him againe But when wee desire earthly things greedily and care little for heauenly the Lord withdraweth them from his children to teach them to seeke after spirituall riches and if we desire heauenly things the Lord wil giue them with earthly too as when Salomon asked wisedome it was giuen him with riches too and so had Iacob his desire with earthly blessings also therefore let vs seeke heauenly especially let vs seeke them in and for Christ which may giue vs the forgiuenes of our sinnes which if we can make sure all other things shall be ioyfull vnto vs for then shall we be made members of his bodie and that prayer which once he made Ioh. 17. shall euer be profitable to vs that is That the Father would loue vs with the same loue wherewith he had loued him And as God the Father in loue hath giuen vs his Sonne so will he with him giue vs all things so farre forth as he knoweth them good and fit for vs. 4 The nature of fleshly minded men is vnwisely to discerne of Gods dealings for they had rather for go many spirituall blessings than one corporall as the Israelites who for the want of bread despised their deliuerance out of Egypt which was a signe of their spirituall deliuerance And thus do men now adaies for if they be in prosperitie they are more grieued to forgoe some part of their riches than to forsake many of their sinnes Again if they want riches it greeueth them more than the want of spiritual things But we are to learne that riches are no signes of Gods fauour and if we see not his loue but in them we are too earthly minded and would binde God to be like vnto vs. Without riches many men eare not for God which although they say not yet because they neglect the word prayer and sacraments and despise his Ministers as the Israelites did Moses and Aaron they shew that the thoughts of their hearts are so but let vs take heede that this be not in our hearts and by all meanes auoid it least the God of this world whom wicked men serue doe giue vs here our hearts desire that in the world to come he may haue vs for his portion 5 We may not aske these earthly things as signes of Gods fauour therefore if we haue his fauour let vs not esteeme the want of them as tokens of his displeasure Againe the Lord holdeth vs without these things because we would abuse them and set more by them than by spirituall things yea the Lord for a time holdeth vs without these that we might esteeme of spirituall graces the more that so in time we may haue them both together Againe if we haue wealth and riches the Lord trieth vs if we will be more thankfull and more dutifull to him more reuerent in hearing his word and more louing to our neighbour which will ensue if we doe truely profite by them but if we be vnthankfull sluggish in hearing the Word in Prayer and Sacraments proud and contemptuous to our brethren then doth the Lord shew vnto vs the corruptions of our hearts which vnlesse we speedily cut off we may iustly feare that he will either cut vs off from them or them from vs if we belong vnto him Whatsoeuer you get by lawfull meanes giue euermore the tenth to the godly poore No through reformation can be hoped in Familie Church or CoÌ„mon-wealth except the Lord worke it by some notable affliction where long case and prosperitie haue bredde either superstition or prophanenesse 6 Many are outwardly well and rich in this world which are inwardly ill and poore in godlinesse and many hate outward euill things which for want of spirituall knowledge see not the corruptions of their hearts 7 Nothing is ours but as we feele our title in Christ and as it is sanctified by the word and by prayer 8 It is a common Prouerbe He that loueth the law loueth the King and I say He that loueth the word loueth God Well thou shalt know at this time or at that time in thine owne conscience by the word preached that Christ doth offer to come thee it standeth thee in hand to entertaine this Prince not without some solemne preparation How thou must make prouision for his comming thou art taught Matth. chap. 3. First beware the great mountaine of thy reason rise not against the Word least speake Christ what Christ can speake we will doe as we list When this is pulled downe yet there are many crooked waies of hypocrisie to be made straight and many by-pathes in stepping to the world from the sight
subiect to distractions is no lesse hindred by pleasure then burdened with worldly cogitations yea and so many are the exercises of religion and loue both priuate and publike appertaining to that day that a man is not able to performe all the number of them in one day much lesse then hath he time to follow his delights 25 Vpon a great raine falling in a Fayre time not long after the Sabbath which by the Faire was broken hee had this working in his heart how one should order his affections in such a case First in respect of God whether one should not reioyce seeing men would not be taught by so long preaching to keepe the Sabbath that the Lord euē by his afflictions should teach men his holy ordinance Secondly in regard of men whether he should not pittie them for that their goods were subiect to such dangers True it is that men are to be pittied but when the question is of Pietie towards GOD and pittie towards men it were better to reioyce that the Lord will through some hindrance of worldly things tender the obeying of his owne ordinance than pietie should decay and so many soules perish 26 Against them that say the Sabbath is ceremonial we must first marke that the Prophets are continuall vrgers of the morall lawe as for the ceremonies when they came to them they passe them ouer saying that God hath no pleasure in them as Esay 2. and 66. and among the rest nothing is more namely and precisely vrged than the Sabbath therefore it is no ceremonie Againe grant it to be ceremoniall and yee shall make God a confounder of the Law and Gospell a mingler of the ceremoniall law with the morall and admitting one ceremonie in the Decalogue why may there not be two or three or moe Concerning this mixture many heresies hereby haue crept into the Church and it cannot be auoided if we make the fourth Commandement ceremoniall We know that whē Saul was among the Prophets 1. Sam. 19. it was a common saying Is Saul among the Prophets as if it were no good order but the Prophets should be among themselues and Saul with his companions A third reason may be that Christ in the Gospell deliuereth a summe of the whole law Loue God aboue all and thy neighbour as thy selfe But this summe of the law is meerely morall therefore the lawe whereof this is a summe is meerely morall except wee will accuse Christ for giuing vs a morall summe of a ceremoniall thing Besides the Commandements were but a renuing of the law of nature for it was written in the brest of Adam by the finger of God Now there became a declining from this lawe of nature by the negligence of them that should haue taught it to their children Therfore would the Lord haue it written once for all But in the lawe of nature there is no ceremonie for it is the image of God and whatsoeuer is in God it is altogether holy and for euer and ceremonies are holy but for a time therefore in the image of God in the Decalogue there is no ceremonie and consequenly the Sabbath is not ceremoniall A fift reason is this they that affirme the Sabbath to be a Ceremonie must either say that the Ceremonie is in the word Sanctifie or in the word Sabhath for this is the Commandement Sanctifie the Sabbath as for Remember it is but a prouiso and no part of the Commandement but the force of the Commandement stands in the word Sanctifie and it is a Verbe transitiue and therefore cannot be without an Accusatiue case as Day or Sabbath and in sanctifying is no ceremonie Therefore the Commandement is no Ceremonie Moreouer it must needs follow that that which is concluded by a reason is commaunded by ◠precept but in this it is concluded by reason your labour and rest must bee scanned by Gods labour and rest and the Lord laboured sixe daies and tested the seuenth day therefore you must worke al your workes in sixe and rest the seuenth As much reason is this that as Christ reasoneth how the Diuorce being a thing brought in vpon occasion did not therefore bind the conscience of the Iewes because from the beginning it was not so which was as much as if he should say or insinuate by the contrary whatsoeuer was from the beginning it bindeth the conscience So we say of the Sabbath that it being from the beginning not onely printed in the breast of Adam but also sounded in his eares must therefore binde the conscience CHAP. LXIX Of Thankesgiuing and right vse of the creatures NOne can euer praise the Lord till he be rauished with his greatnesse and goodnesse and the want of this feeling causeth vs to be cold in thanksgiuing euen as our praiers be cold when we haue but small feeling of sinne 2 And that wee doe in truth of heart acknowledge God to be the preseruer of vs from all euils and giuer of all mercies we may trie by our thankfulnes and prayer 3 The sin that was in the Israelites is in vs for the want of one good thing doth make vs rather to mourne than the hauing of many good things doth make vs thankfull 4 We must be thankfull presently and speedily when wee wil long keepe the remembrance of any mercie 5 Because our faith yeeldeth but drops of thankfulnes the Lord is constrained to yeeld but drops of his mercies 6 Being with one afflicted in body and minde vnto whom the Lord had shewed great tokens of saluation and fruitfull to sanctifie the present afflictions he said I feare not the time of the visitation of them that thereby doe grow in the gifts and graces of God but rather I feare least the time of their deliuerance should be tainted with vnthankfulnes and so wofully they should loose the fruite of that good which so dearly they purchased of the Lord. 7 Wee haue no continuing citie now but we looke for another not that wee may not call these things ours which are sanctified vnto vs by the word and prayer and in a good conscience vsing them but that we should not set our harts vpon them further than they are sanctified vnto vs we should not desire to vse them 1 These outward benefits are promised with a condition that so far we shall haue them as is for his glorie and our good with which condition we are commanded to aske them if then we want any thing we must know it is not good for vs but hurtfull we are to magnifie his mercies which holdeth those things from vs which are not for our good and yet giueth vs that by the want thereof which by the thing enioyed wee could not come vnto For the thing doth not hurt vs but our corruptions which abuse it therefore he keepeth promise when he taketh it away for he hath made the promise for our good 9 It hath been the order of the
and to giue a greater light vnto the same As we see in Moses who came to bring the Law vnto this people not a new Lawe nor contrarie to that which was before but hee renewed it confirming and making it more cleare and that which they had before deliuered from hand to hand that hee gaue in Tables and that which they afore had practised he giueth forth vnto them now in Precepts For by the whole story of Genesis it is soone perceiued that not onely the morall Lawe contained in the two Tables but eueÌ„ the Ceremoniall the Iudiciall law were knowne vnto Abraham and others that liued before the law it was neuer lawfull for them to haue any more gods but one only and true God and so consequently that his pure worship which was according to his will The Sabbath was obserued and kept not onely in Paradise but euen of the Israelites when they were in Aegypt before they came to the wildernes which they could not haue done had they not receiued it by traditions The duties also in the second Table were as common and as well knowne as any others were And when we reade in Genesis of Priests and Altars and sacrifices differences betweene cleane and vncleane beasts c. it doth easily appeare that the substance of the Ceremoniall law was long before Moses his time the death of adulterers and the punishment of murtherers doe plainely declare that they had the politicall Law before the dayes of Moses that he was not the first giuer therof vnto the people he taught therefore no new or strange doctrine nor yet contrary to that which was before He was only the means to confirme it and to make it more easily to be vnderstood for he deliuered it in plainer maÌ„ner than it was deliuered vnto the Fathers The Prophets did expound it more plainly then he and as euery Prophet was more nere the time of Christ so did he bring greater light to that which went before Iohn Baptist had cleere reuelations than any of the Prophets For our Sauiour doth prefer him before them not in respect of his person but in respect of his office and calling but the Lord Iesus euen our God and Sauiour our onely Prophet of al others hath brought most cleere light which hee hath reuealed and made knowne vnto the world both by himselfe and the Apostles whose Epistles and writings are by many degrees more plaine and manifest than the writings of the Prophets which were before them And do we not see that since the time that the Lord began to renue the light of the Gospell and to deliuer vs as it were from the darknes wherewith we were well neere oppressed Doe we not see I say that greater light doth more and more appeare that many things are now more manifest than they haue beene in former times and ages Moreouer the law had testimony from the couenaÌ„t made with Ahraham Isaac and Iacob The Prophets did proue their doctrine by the law and the couenants and our Sauiour hath his witnes out of the law and the Prophets and his Apostles did draw their proofe from all The law is in the Gospell and the Gospell in the law and therefore whosoeuer shall not make their doctrine agreeable to the law the Gospel they may nor ought not to be receiued but in the boldnesse of Gods good spirit we may say with S. Paul Let them be accursed For the Lord is not contrary nor vnlike to himselfe As the spirit spake in old time in the Patriarkes and Prophets so spake he in the Apostles of our Sauiour Christ and so will he speake in his true seruants and ministers to the ende of the world there is with him no variablenes nor shadow of change but hee abideth euer the same most like vnto himself and so doth his word which is of the same nature Whosoeuer then shall bâ—ing vnto vs any doctrine not warranted by Gods word or contrarie to that which before hath beene deliuered yea if he bring it in harder and more darke speeches than the word of God is or if hee deliuer it more strangely or obscurely and yet wil beare vs in hand and make vs beleeue that he hath cleerer reuelations we may then iustly suspect him of vntruth and vtterly refuse him further than by certaine grounds reasons out of Gods word he doth confirme his Doctrine And as we may rightly hold all the doctrines of men accursed when they speake or write any thing contrary to the holesome word of truth or else doe adde anything thereto So likewise if any shall take away from the word of God one iot or tittle we may in the feare of God and in the zeale of his truth pronounce against him that sentence wherewith God in great wisedome hath closed vp his holy Scriptures The Lord will take his part out of the booke of life and out of the holy citie and out of those things which are written in this booke 2 Iohn saith the Spirit bloweth where it listeth so also as much as it listeth sometime breathing softly like the coole ayre and sometime like the whirle-winde for man is full of wandring thoughts and imaginations especially when he heareth the word but nothing is more dangerous than the yong mans heart which is in all places of the world at once if you speake not what he thinketh he doth not attend if hee be not astonished and for this cause doth the holy Ghost often offer galling concessions and pinching permissions as Eccl. 10. God seemeth in such speeches at the first to fauour sinne But as we lift vp a thing high to driue it the harder so God vseth such speeches to throw them to eternal destruction to breake them to fitters Yea we would thinke the Lord to be a proctor of euill if hee should not sometimes be very vehement The bitterest kind of deniall is to bid vs go yet so â—â—ine would God worke on our heart that he vseth such vehemencie 3 It is as farre from God his nature to deride any man as it is for him to repent but our sins are so great that if it were possible yee should make him a scoffer But as when saluation is wrought in the highest measure it is wrought in greatest compassion so the highest point of reuenge is derision Wee know the nature of God is full of pitie and vnlesse it be to very euill persons his speeches are full of compassion Speake my people saith he Micah 6. And Esay 5. What haue I not done that I could doe to thee And Oh that my people would haue heard Psal. 81. And when they would not heare he speaketh to the dumbe creatures Heare heauen and earth Esay 1. And Christ saith O Ierusalem Ierusalem c. These are good and royall speeches which are very sweete and sweetnes it selfe But when he speaketh to the desperate and wicked he changeth his
value it he saith that it is better than gold yea than much gold than much finde gold than all pretious stones Yea and that he might leaue nothing out he saith it is better than all things else Yea the Kings of the earth doe and ought to fetch the law at the hands of the Leuites although they now being corrupted seeke counsellers like vnto Achitophel Thus we see how the Lord esteemed his Church whom he maketh thus his treasurer We know that Kings make great account of those men whom they make their Lord Chancellers The second note of the dignitie of the Church is in that the Lord hath committed his broad Seales vnto them What hath the Lord seales Yea and therefore the Lord said to Ieconiah though he were the signet of his hand yet he would put him off And what seales be these Surely it is the Sacrament of Baptisme and of the Supper and these are the seales which the Lord hath giuen to his Church The third note of this dignitie of the Church is that the execution of iudgemēt is giuen vnto them and this maketh men esteemed when they are put in such high places Well then the Lord hath committed into the hands of the Ministers the execution of life of death and therefore they are said to iudge the world and if they be Iudges of the world they will not reuerse their sentence and therefore they shall surely be condemned whom the Church bindeth And though that they may not boast of their power to destroy but to edificate for al venemous beasts can they destroy c. and so can the halter yet they haue great glorie thereby for the censure of the Church as one saith was and is the day of iudgement before the great day of iudgement come So that by this we see to what dignitie the Lord hath in all points aduanced his Church 6 It is said that the Diuels dispossessed thought not so highly of themselues but they could be content and desired to be cast into a heard of swine so that this is the estate of this vile fiend that so he may be in some neither dogge nor hogge is misliked of him he refuseth not the very she but he will haue it It is farre otherwise with our Sauiour Christ he will not communicate nor haue communicated his holinesse and his sacrifice to such soules as haue not clensed themselues from the corruptiō of nature as swine or from corruption of custome as dogges hee himselfe denies his pretious things to such vile creatures Matth 7. 5. Therefore if Christ denie these things who dares graunt them For as in the beginning of his workes he separated the light from darknes and in the end shall separate the sheepe from the goates so will hee haue vs to make a separation betweene his Saints and swine and therefore he hath not onely charged his Ministers who are in office next to him to take order for the separation of the pretious from the vile but also euery particular man according to the measure of his calling But in our common course we offend as not giuing where wee should giue so by giuing where wee should not giue as by not casting where wee should cast so by not casting to them wee should cast Indeede in particular to iudge of a man to be a swine or a dogge as Paul did Hymeneus Philetus and the Copper-smith we cannot If we see euident signes of a scorner of a foole that is of one vtterly destitute of the grace of God of a reuiler of the word of one couered with the leprosie of sinne and pleasing himselfe in the wallow of his filth when hee is thus that is while he is such a one that whatsoeuer is bestowed on him is lost we must stay the casting of pearles or giuing of pretious things to such vntill the Lord by the touch of his finger hath turned him vntill I say the Lord hath taken order for a way to bee made for the applying of that which wisely is to be administred But if we neglect to giue pretious things when and where we should giue them and then after giue when where wee should not by rebuking a man in his rage wee should rather driue into a further blaspheming than take away his former sinne CHAP. XI Of Meanes ALthough God haue appointed ordinarie causes yet hee hath reserued in his owne soueraigntie and iurisdiction the staffe of them and the vertue infusion and heate of them For as the Physition prescribing a medicine made with wine it is not the bare wine that nourisheth but it is the thing steeped in the wine that worketh so although wee haue things ministred vnto vs by the best meanes vnlesse the Lord put to his staffe all is but in vaine For as wee may see some continually fedde with cordiall and nutritiue meates notwithstanding labour of a consumption so we shall see others fedde with water-gruell and yet to be very well nourished On this manner GOD can worke with meanes and this he can worke without the meanes because the Lord would shewe that he reserueth a power beyond meanes although hee established all things in a naturall course yet he brought foorth euery thing without meanes so the light was created the first day the Sunne the foorth day Men seeing their corne not to grow crie for raine but her bes and fruits grew before raine True it is that we looke for things ordinarily now by meanes but they began without meanes as God making man at first without seede now will increase them with seede his blessing being with his ordinance and not else But behold a further thing God worketh not onely by meanes and without meanes but contrarie to meanes also Christ when hee would restore sight to the blinde man doth it with that meanes which wee thinke would put out a mans eyes and blinde the sight of him that can see whereby he sheweth that euen contrary things obey him Eliah 2. King 4. to make salt waters sweete putteth salt in them such is the power of our God which bringeth light out of darknes which is the destruction of light The meanes to reape profit by the word of God are 1. reading 2. hearing 3. praying 4. conference 5. meditation 6. practising By meditation we disgest things meditation maketh vs haue vse of that we reade or heare Knowledge is gotten first by hearing else one may go mumbling a long time vnlesse he haue one to direct him and it is a prouerbe among men that the doctrine of the Maister is the learning of the scholler Secondly because it is not good to hang our knowledge on other mēs sleeues therfore we must reade Thirdly many reade bookes but they are but book-learned as we say such a man is book-learned these haue nothing else of their owne therefore is meditation necessarie it maketh learning our owne Fourthly we may be deceiued we may thinke we haue knowledge when we haue
so in vnaduised ioyes you can find no spirituall profit He was not so much moued at the reproches of his enemies as at the not profiting of his friends Yet herein he had this comfort first if all profited not by his speeches yet so that one among tenne profited he thought he had the winnings that Christ had secondly if they profited not which he spake to presently yet they might profit hereafter thirdly if none of them profited yet he knew the word should not be in vaine It is the policie of Satan as to blinde and beset the world with a quiet possession of an vniust mirth thereby to keepe them from the true sight of their sinnes so to oppresse the sillie flocke of Christ with false and causelesse feares thereby to keepe them from the glorious feeling of their redemption He knoweth to his griefe that your ioy may temporally be interrupted but not finally or eternally be denied you therefore he plieth himselfe though he cannot extinguish it yet to diminish your iust and royall right in your Christ in regard wherof you staÌ„d guiltie of not maintayning the Lords royaltie giueÌ„ to his elect if in the least measure you yeeld to these slauish feares of the aduersarie This subtill Serpent is not ignorant that by these pensiue practises he doth weare to a dulnes the edge of your prayers and that he draweth from you with an vncomfortable tediousnes the fruits of your faith and consequently by these meanes you are depriued of the fruit of a more comfortable seruice to your God the weake ones fearing also by your example the profession of Christ to be strict and comfortlesse Of the power and priuiledges of Gods word THhe Word of GOD is mightie liuely in operation Heb. 4 12. 13. This place commendeth vnto vs the Word by it effects shewing that it is not a sound in the aire to tickle mens eares please their conceits but it worketh with further power like a two edged sword to humble men and being humbled to raise them vp againe Hereunto therefore is due a speciall prerogatiue and honor because the worke of it shal be ratified in mens consciences whether they be good or euill elect or reprobates For the word is the power of GOD to all that an Anatomie of our corruptions laide before vs wee might be driuen out of our selues to IESVS CHRIST First of the words then of obseruations out of the doctrine The word is liuely Therefore not dead as the wisdome of Philosophie It is sharper then a two edged sword This Metaphor is vsed Esay 48. 2. where the Word is compared to a sword or an arrow wherewith men are shot at Also Ephes. 6. it is compared to a sword And entreth to the deuiding asunder of the soule and the spirit c. This declareth how the word reuealeth inward hypocrisie and telleth vs that all our holines is but dissimulation all our wisedome foolishnes all our righteousnes as a defiled cloth And of the ioynts and of the marrow This is added to shewe that though wee hide our hypocrisie and would â—urie it in the most secret parts yet euen the bones shall tremble and the marrow in the bones shall turne to rottennes as Iob. 33. 19. Psal. 51 8 Psal 32. And is a diâ—cerner of the thoughts and intents of the heart Here we see that where no law of man can take hold of vs there the Lord will finde our intents by his word and will gage vs to the bottome Hence arise three questions First how the word doth thus worke in men It is when we vse good meanes and God his Spirit worketh vpon the meanes The vsuall meanes are hearing reading conferring and meditating and praying This we may see 1. Corinth 10. Proâ— 29. Ephes 4. 1. Thess. 5. by the vertue of the word preached To preaching we must ioyne reading of it Act. 17. As for conference and meditation we must know that neuer any shall come to the marrow of knowledge without this meane For meditation is the life of learning the want where of causeth that the greatest Clerkes are not the wisest men Of prayer Matth. 6. and 11. 1. Cor. 2. how needfull this is so many must acknowledge as confesse the word to be a mysterie and therfore not to be conceiued without the working of God his Spirit which we must pray for 2 Cor. 4. Secondly it is asked of what part of the word this is meant I answere of both that is of the Law and of the Gospell Zâ—ch 12. 1. Cor. 14. Thirdly In whom these effects of the word are found Both in the godly and in the wicked though not alike Where we must know that there is a feeling in both of these men which is inward and not seene Secondly this power is not alwaies presently felt but it worketh in God his appointed time We shall see the word will often strike the vngodly though they be loth to heare and although when they haue heard they would shake it off by inglutting their hearts with eating drinking and sleeping yet it will wring them on their beds at their tables in their chambers when they are with their companions And although God his deare children do not alwaies feele this power to saluation yet they haue it in greater measure at one time or at another Hence obserue three vses First we must come to know the word For the diuell moueth this fearefull question vnto many How knowest thou this is the word rather than any other doctrine To leaue grosse heresies I answere by an interrogatorie Whose words if he were but a man and spake as a man alone did euer driue thee to hell whose words did euer rip vp thy secret and close sinnes who hath drawne teares out of thine eyes and sorrow out of thy heart with a conscience of thy sinne at which thou wert wont to laugh Whose words haue taken thee from the hell of thy conscience to heauen who hath giuen thee ioy in sorrow comfort in trouble What words of Philosophers can make of a Leopard a Lambe of a viper a childe of a leacher a chast person of a couetous carle a liberall man All eloquent Oratours without the word are bare Physitions to a troubled minde Secondly the word needeth none other helpes 1. Cor. â— and 2 and 3. 2. Cor. 2. and 3. and 4. Howbeit we may vse other words besides the bare phrase of the Scripture but we must beware of humane inueÌ„tions take heed we vse not vncertain phrases for certaine If we vse the authoritie of Heathen men we doe ill We may alleadge them but most sparingly and not naming them but by way of an argument we may shew that the Heathen saw this and that and therefore we should not be ignorant of it Similitudes may be vsâ—d if they be naturall and not constrained We must vse them as sauce to prepare vs for better things We must not straine them least we presse
to loue best 516 how to loue superiours equall and inferiours 120 Loue of the creatures hinder 20. carnall loue 637 Lust remedies against it 635 M MAdnes the cause of it 20 Magistrates how they may winne the peoples fauour 260 they must be men of wisedom 38 haue a care of Gods glory pray for the people 778 their sinne most dangerous 79â— siâ—s of the people cause euill Magistrates 53 Markes of Gods children 25 See children of God Mâ—riners that sâ—ile on the Sabbath 164 Matrimonie notes to know whether it be of God 20 consent of parents 21 choise in it 742 the spousage before knowne by the light of nature 122 the end of it 806 Meanes 27 of saluatioÌ„ 42 all good meanes must â—e vsed 615 â—70 we ought to attend thereoÌ„ 736 neglect therof a tempting of God 674 by what meanes wee draw to God 690 to keepe vs from sin 7â—8 the vertue power of the meanes in God 844 meanes of least shew bring greatest graces 290 Mediatour who it is 80 how dangerous to appeare before God without him 694 Mediocritie 29 Meditation 615 159 574 564 in labour 4 how we be hindred therein 10 commodities of it 22. rules for it 23. of Christ his death 19â— of death in or on the word 450. to redeeme the time for it 471 Meditation must be continued 459 we will alwaies meditate thinke on the things we loue 459 Melancholy Satan and it disquiet afflicted soules 257 Memorie helpes for it 23 â—5 447 Mercie 209 of God 9 522. the rich mercy of God to the faithfull in opening their eyes when many millions are left in darkenesse and miserie 503 it is either in giuing or forgiuing 697 to the poore 69â— how it worketh in the wicked 247 to whom the mercies of God are dearâ— 782 Merit 509 Messengers of God how they binde and loose 877 must be prepared for trouble 747 their euill life how dangerous 752 messengers of Satan within vs. 306 Minde 52 cast downe 95 distempered 482 Ministers 24. the necessitie of theÌ„ â—39 â—40 the vse whereunto they are appointed 341. their dutie first to reade and studie 342. secondly to teach the word â—43 how where what he must teach 344 when 345. to pray for himselfe and the people 345. thirdly hee ought to liue a godly life â—46 fourthly hee ought to teach priuately as well as publikely 347 how a Minister may â—â—â—e 347. Miniets the porters of heauen 288. meanes to bring vs to Christ. 288 Ministers and Auditors are not alwaies alike 448 Ministerie 24 646 the haste of young men to it 24 the dignitie of it 747 the necessitie of it 340. whether a man may desire it 52. negligent in it 752 790 sufficiencie for it 546 couetous in it 735 Miracles giuen in mercy and in iudgement 736 Mirth 25 the way to godly mirth 724 Morall and Ceremoniall 132. See Law To know things morall and ceremoniall 138 Mortification goe together with remission of sinne 105 Mother 76 three good mothers breeds three euill daughters 830 Motions secret vnto sinnes 108 the spirit restraines euill motions 89 the godly are not free from euill motions 681 we must watch ouer them 703 the first motion to sinne must be crucified in vs. 467 why so few good motions come to vs 522 sudden motions to good 476 Motes what sinnes are called motes and what beames 632 Multitude to follow is dangerous 704 Murmuring the policie of Satan therein 26 how common in our daies 249. remedies against it â—51 758. how readie we are in our daies to murmure 815 N NAme good name how pretious 259 260. See good name Nature good and euil 29 natural men measure others by theÌ„selues 715 they count all spirituall things as paradoxes 457 Necessitie two kindes thereof 166 Neighbour who is our neighbour 79 O OBedience what it is 50 to the word 826. it must be free 44 triall of it 544 strict obedience to be laboured for 292. popish obseruations and workes of supererogation in the point of obedieÌ„ce confuted 393 Occasion of euil must be auoided 25 263 Offences 721 47 74 90 702. small sinnes great offences 727 Oppression 780 Order necessarie in all things 833 Othes 75 476 P PApists 3 673 disquieted in minde 96 rest in the worke wrought 689. neuer felt the power of Christ his grace 787 popish obiections against the Gospell 802 popish superstition 455 Papists goe beyond carnall Protestants in outward things 805 455 How papists follow Peter 483. papists may not be spared for their ciuill honestie 455 Popish Doctors of reason 520 PareÌ„ts immoderate loue 2â— follie 258 for what cause the Lord afflicteth parents in their children 277 their consent in mariage 743 consideration in correcting their children 798 Pastors the â—inne of the flocke their sinne 259. their office 772. See ministers Patience 6â—9 759 56â— triall of it 25 properties of it 254 vnder the crosse 761 768 the vse of Gods patience 694 Peâ—ce three-fold 7 of minde 97 of conscience 209 false peace ibid. of the wicked 6â—0 of the Church 542 People their dutie to their Magistrates 76 to their Ministers 349 Perfection God lookes not for it at our hands 390 Periurie how men fall into it 333 Persecution 670 popish persecution how great 791 Perseuerance 496 694 721 116 in the vse of the meanes 15 764 a sure triall both of knowledge and faith 510 Pâ—ruert who they be that peruert others 730 Physition properties of him 794 Pittie who are to be pittied 25 Plague 79â— boldnes and fearefulnes in it 2 extremities 104 plague threatned 790 for the contempt of the word 513 A perfume for christiaÌ„s against the plague 444 Pleasure 653 734 how we may take pleasure 726 vse of it with restraint 7 9 of sinne 323 Pollution the polluted person polluteth all things 189 Policie of the world euill 838 Polygamie 586 Posteritie care thereof 798. Iehosaphat punished in his posteritie 462 Posts on the Sabbath 165 Pouertie the cause and vse of outward want 26 Poore 261 zealous in defence of them 258 poore in godlines 784 collections for them on the Sabbath 161 Praise 27 733 749 Preaching with prayer before after 272 the power therof 283 708 sincere bring men to Christ 139 needfull by sea 164 distinguished from catechizing 664 the onely meanes to worke faith 690 346 173 Preachers how they winne fauour 8â—1 how they should carrie themselues 358 247 a true marke of a faithfull Preacher 375 See Minister Prayer 2 38 when to pray 26 to offer vp our prayers to God albeit in perplexitie of spirit wee know not how to pray 484 publike for the sicke 34 want of it cause want of faith 177 what it is 90 a remedy in temptation 873 how it is hard and what doth season it 507 619 how profitable 776 motiues thereunto 777 the more grace a man hath the more need he hath to pray 46 47 it is the best sacrifice 8â— priuate prayer necessarie 501 rules for prayer 562 563
themselues carnall cannot see themselues sold vnder sinne The Apostles knew grosse sinnes as well as they did to be the breaches of the law of God yea and the worldly wise Philosophers could confesse as much but he saw further that euery little thought rebelling against the spirit and fighting against the law was sinne which they neuer dreamed of And therefore Paul sifting his corruption so low thought himselfe euen as a slaue or dead man howsoeuer before he might haue thought himselfe and did account himselfe as vpright a man as the best of them If we likewise shall looke narrowly into the law seeing the good things commaunded and the euill things forbidden and both of them infinite then shall consider our selues to be infinite our affections not being angelicall but our whole nature corrupt and our whole will rebelling this will rid vs of all imagined righteousnes and will cause vs to cast off our hold of our owne perfection for finding the law commaunding good things so plentifully and forbidding euill things so manifoldly and then seeing our selues to doe so many euill things and to leaue vndone so many good things wee shall not onely be conuicted to be sinners but we will confesse ourselues to be most miserable sinners But why are not our affections moued with a sense of sinne as in iudgement we haue the sight of sinne because our eyes are still set on the things commaunded and forbidden and withall we looke not into the curses of the law and threatnings against them that commit the euill things and omit the good things FINIS THE SEVENTEENTH SERMON Galath 6. vers 15. For in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature AS we haue spoken of the former fruite of the crosse of Christ which was that the Apostle was crucified to the world and the world crucified to him so now wee are to speake of the latter effect that is hee was made a new creature And here note by the way that though mention here bee not expressiuely made of the resurrection of Christ as was before of the crosse of Christ yet it is necessarily vnderstood and that according to the meaning and custome of the holy Ghost because as it is the vertue of the crosse of Christ that crucifieth sinne in vs so it is the power of his resurrection that raiseth vs to newnes of life and as Christ died for our sinnes so he rose againe for our iustification Rom. 4. and as hee died to cleanse vs from our sinnes so also to crucifie sinne in vs and as hee rose to impute righteousnes vnto vs so also to worke in vs righteousnesse and holinesse In that the Apostle speaketh here of a new creature as also hee doth 2. Corinth 5 27. If any man be in Christ let him bee a new creature c. we are taught that it is not sufficient to be crucified to the world but we must be also new creatures we must not onely put off the old man but wee must put on the new man and looke what wee detract from the one we must adde to the other it is not enough to die vnlesse we be borne again it is not enough to be corrupted vnlesse wee bee chaunged For as it was not sufficient for Christ to be crucified but hee ought also to rise againe so it is not sufficient for vs to bee freed from the guiltines and corruption of sinne which we receiued of Adam but we must also be clothed with that righteousnesse and bee made partakers of that holinesse which floweth from Christ so that as none of our sinnes shall bee laid to our charge likewise all Christ his obedience is as fully ours as we our selues had done it Now the better to conceiue what it is to be a new creature we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off concerning the conuersation in time past the olde man which is corrupt through the deceiuable lusts And bee renewed in the spirit of your minde And put on the new man which after God is created in righteousnesse and true holinesse and for the other part that which is Coloss. 3. 9. Ye haue put off the old man with his workes 10. And haue put on the new man which is renewed in knowledge after the image of him that created him briefly the word importeth thus much that whatsoeuer wee lost in the first creation wee must receiue in the second and whatsoeuer we haue been depriued of by Adam we haue it restored in Christ. Adam not in substance but in qualities was made like vnto God and we are new creatures made partakers of the godly nature as witnesseth Peter not in things essentiall but in holy qualities to resemble the Creatour And as Adam in the beginning and we in Adam were made wise righteous holy and in perfit felicitie and both he and we through sinne haue lost this heauenly image for in Christ it is renewed so fully as he is our wisedome and taketh from vs ignorance hee is our righteousnes and acquiteth vs from our sinnes he is our holinesse and freeth vs from our corruption hee is our redemption and restoreth to vs our libertie And because we are then renewed when wee are a wise people righteous holy and waiting for the comming of Christ we must on our parts in some measure haue our earthly wisedome mortified spirituall wisedome renewed our earthly affections slaine godly affections quickened our old conuersation quelled our conuersation from hence-foorth in heauen we must not liue as we were wont but our liues must be changed to the obedience of the word which wee must testifie in thought word and deede Briefly then wee are renewed by faith in Christ when wee assuredly beleeue that 1. Cor. 1. 30 Christ Iesus is made of God vnto vs wisedome and righteousnes and sanctification and redemption and by the fruites of faith by Rom. 12. 2. not fashioning our selues like vnto this world but by being changed by the renewing of our minde and by Ephes. 4. 24 putting on the new man which after God is created in righteousnesse and true holinesse First therefore we must beleeue that Christ is made to vs wisedome because naturally Ephes. 4. 18. our cogitation is darkened and we are strangers from the life of God through the ignorance that is in vs. How blinde we are by nature and what neede wee haue of the Spirit of Christ to enlighten vs the Prophet Dauid euen in that image of a new creature Psal. 119. by his often praying for the same doth plentifully declare And when it shall please God thus to enlighten vs then must wee labour for a certificate in our consciences to haue our sinnes cleerely discharged in the death of Christ and to assure vs that Christ his righteousnes in his resurrectiō is as surely imputed vnto vs as if we had done all righteousnes and though we haue been sinners as others yet