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 self-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
blood yet by the holy practises of good workes we easily discerne the same Now for want of this we may see the great iudgement of God in suffering the Papists heretikes familie of loue to spoile vs of this peace of conscience by teaching their false opinions of iustification by workes Which thing seeing they hold the rather with seeing the cold profession of worldly Protestants it must needs humble vs. For thus reason they that are vnstable in the truth Surely their profession is not according to the truth it is so barren of good works and they maintaine not the true doctrine whose liues are so contrary to their professions Woe be to them by whom these offences do iustly come and woe be to them that take such offences and that shut wilfully their eyes and will not see the truth Howbeit we are to profit hereby and to trauell in a greater care of good workes whereby we may stop these blasphemous mouthes of the aduersaries Vers. 167. My soule hath kept thy testimonies for I loue them exceedingly HEre he confirmeth the same doctrine which he vsed before for in saying my soule hath kept thy testimonies is all one as if he should haue said I haue looked or waited on thy saluation For as we often obserued the man of God meaneth the couenant which engendreth faith as the records and testimonials of Gods fauour towards vs. So that the effect of these words is thus much I haue an entire care in sinceritie of faith to encrease the blessed witnesses of thy loue toward me It is an vsuall phrase among the Hebrues when they would expresse their vehement affection to any thing to say My soule as Psal. 103. 1. and 104. 1. My soule praise thou the Lord and Luk. 1. My soule doth magnifie the Lord. So that here the Prophet doth not only outwardly coÌ„mend the law but saith that he hath sworne and will performe the keeping of God his testimonies With the heart saith the Apostle we beleeue shewing that the heart is the proper place of faith and not the braine and that we must as wel be touched in affection as in outward bettering of our iudgement They must be vehement passions of the minde wherewith we must let the testimonies of God sinke down into the depth of our hearts Wherefore we are here to learne that our ouer profession of the Gospell will not acquite vs before God his iudgement seate For I loue them exceedingly that is They are not of small value with me I loue them entirely because they are things most precious vnto me This is the high dignitie estimation which we owe and should performe to the sweet testimonies of our saluation Wherefore our Sauiour Christ saith the kingdome of heauen is like vnto a treasure which is hidden which when a man findeth for ioy he selleth all that he hath to purchase that Thus we see the man of God hauing made mention of faith maketh mention also of loue teaching vs that true faith worketh by loue Also he sheweth vs that the cause why the comfortable promises of the Gospell so soone slip from vs and our comforts are so momentany and griefes so sore charge vs and ouerwhelme vs is euen because we haue laid vp these promises rather in the braine than in the heart This is too short cold and small a loue for the profession of the Gospell and bewrayeth the want of faith the want of faith declareth a want of loue For if we know aright what an inestimable treasure the promises of God were in that in them we haue the assurance of all our sinnes pardoned of God his prouidence watching ouer vs his Angels ministring to vs his creatures wayting on vs that we shall be companions not onely with his Saints and Angels but heires and fellow heires with Christ and that after this life a happie crowne of glorie is laid vp for vs we should more highly esteeme of them then we doe and more heartily loue them For what maketh worldlings so to loue golde but that they thinke it the most precious mettal what causeth ambitious men so to set by prefermeÌ„t but that they thinke it the best thing for them what causeth the man so to loue or like his wife or the woman her husband but that they are perswaded that none in the world were fitter each for other When our Sauiour Christ would haue Peter to be carefull in ouerseeing his flocke he vseth this triall louest thou me Peter And the Apostle said how through loue he was inforced to preach Christ to the Church This theÌ„ must not be faint and feeble loue but a streightned and â—aborsome affection which is stil occupied in adorning the thing loued and cannot satisfie it selfe in thinking of it and in speaking of it and in doing it so that the greatnes of the perswasioÌ„ draweth out the greatnes of the affection It is then a drowsie dreame which some hold for a setled opinion who thinke that loue goeth before faith when the very heathen saw by the light of nature that a man could not loue that which he knew not And we know that faith is a knowledge with a ful perswasion so that if we loue the word exceedingly we are perswaded by an exceeding faith of the word which we loue and this faith shewing it selfe in loue is fruitful in good workes Look in what measure we are perswaded of the goodnes of the thing in that measure we loue it Vers. 168. I haue kept thy precepts and thy testimonies for all my wayes are before thee WE haue heard the man of God speaking of his faith and loue whereunto now he ioyneth his feare which moued him to keepe both the testimonies of the Lord and his precepts So that if we will grow to this measure of obedience we must first labour for faith to beleeue faith must worke by loue loue breede in vs a reuerent feare of God his maiesty which feare must engender in vs a care to please God and a griefe to displease him so that we may thus shew the prophet his meaning Lord I set all my doings open in thy sight wherefore I am carefull to doe any thing which thou commaundest and afraide to do any thing thou forbiddest So that we learne for our instruction that as the very motions of his heart were laide open before the Lord whereby he was armed with this care and feare so if we will be beautified with the like affections we must vse the like meanes True it is that God seeth all mens wayes and gageth the hearts of al as well of the wicked as of his children howbeit all beleeue not all see not this in themselues The wicked may confesse it so to be in outward things but doubtles they are not in truth perswaded that God doth see their hearts For if they were how durst they do that in the sight of God and his Angels which they dare not doe in the sight of
the maiestie of God shall be ouerwhelmed with glory but he that searcheth out the mercy how much more shall he be ouerwhelmed of â—â— His iudgements be as a great deepe but the deepe of his mercy swallowes vp that deepe Wherefore well said Chrysostome Great is the hell of my sinnes but greater is the deepenesse of thy mercy O God The Scriptures attribute to Gods mercy all dimensions First depth it fetched Dauids soule from the neather most hell ergo it reacheth thither Secondly breadth for that he setteth our sinnes vs farre from as the East is from the West Thirdly length for it extendeth it selfe not to the cloudes only but to the stars which as Iob saith are not cleane in his sight yea euen to the Angels in whom he hath found folly so that but for his mercy they could not abide his triall Nay God is able to forgiue vs more than we are able to sinne And indeed mercy is the gate of the Almightie By no other qualitie of his can we be suffered to haue entrance or to approch vnto him All other things hath the Lord done in measure number and weight sauing his mercy in our redemption wherein without measure beyond all number and weight he was mercifull two drops of bloud had beene sufficient or one cup of his bloud but the whip pierced his skin the thornes his flesh the nayles his bones the speare his heart and his very soule was made a sacrifice for sinne 2 When we loose an outward benefit we must not so thinke of it as of the losse of Gods fauour but what doe blinde people regard Gods grace So they haue plentie of corne and oyle they respect not the losse of their soules whereas if all the creatures of the world should weepe for the losse but of one soule it were too little Yet our people so they may eate of the Lords bread and enioy the fat of the earth care not whether the Lord shew a lightsome or a fearefull countenance vpon them Wherefore because we set so little by that which the Lord sets at so high a price the Lord will take from vs that which we esteeme so highly and bring vpon vs some sodaine desolation 4 We must euer desire the first fruits of the Spirit but hauing attained the first beginnings of Gods grace we must euer waite for the increase of it by degrees 5 When we haue receiued mortification and sanctification as hansels of Gods mercies then may we hope for heauen for they that haue receiued grace shall also receiue glorie 6 The graces of God are not in his children as morning mistes but as well builded towers to continue all assaults 7 Diuersitie of gifts should not make vs disagree or to enuy one another but rather should binde vs in loue to embrace one another that so we might be profitable one to another 8 The Lord hath such respect to his glory that he will giue gifts when he might iustly punish therfore we ought not so much to reioyce in the possessioÌ„ of earthly blessings for the Lord giueth many blessings to stop the mouthes of vnbeleeuers and to call sinners to repentance which if they neglect then assuredly the Lords wrath will be more fierce against them The wicked haue no cause to reioyce that the Lord smites them not for he lets them prosper for a while that their coÌ„demnation may be more iust when it commeth Trie thy selfe thus if thou profitest by Gods correction it is a signe of grace againe if by his patience thou takest as a good sonne occasion to repent and doest studie to come out of thy sinne it is likewise a good argument of Gods fauour 9 God is slow to wrath yet let vs euer remember that albeit he suffered Israel long yet at the last he destroyed them all that none of the vnbeleeuers entred into the promised land Wherefore we may not conclude that because the Lord punisheth not as yet therefore he will not punish at all but confider that all such as respect not his mercies in time shall at the last feele his iustice 10 The thing loued is much desired and sought after whereby we may take a triall of our loue to God or of our loue to the world First looke what we loue indeed we spend much time in it and can be content to affoord houres daies weekes yeares yea and ageâ— too in it And yet with all the contentions we may we get not to the worship of God Dauids seuen times a day nor his morning noonetide and euening exercises hardly we affoord the Lord his Sabbath Secondly we bestow our thoughts and our affections much and liberally on the thing we loue the Apostles were so troubled with bread that they could not vnderstand Christ speaking of the leauen of hypocrisie Thirdly our loue to a thing is shewed when we are skilfull and painfull in commending the thing loued The Spouse in the song of Salomon was very perfect in setting forth the parts of her beloued she knew the time of his going she was acquainted with his attire she was rauished with his beautie she was priuy to his coÌ„ming to her Men shew forth their loue to earthly things in their great skill in buying and selling Amos. 8. in the signes of heauen colours of the skie Matth. 16. in our statutes penall lawes Micah 6. but in the law of God they be scarsly wained Fourthly a man shall see his loue by his great zeale whereby he is caried to bring the thing to that he loueth as Esay 9. 7. when the zeale of the Lord is said to bring our redemption to passe Certainly euery man is eaten vp with one zeale or other The godly seeke gaine by honest meanes if they can but rather than the wicked wil loose their gaine away with honestie away say they with Christ as Iudas Fiftly the great reioycing which we haue bewrayeth our loue as Dauid doth Psal. 4 7. after that he had the thing he desired the countenance of the Lord he saith he had more ioy of heart than they of the world had when their wheat and their wine did abound But immortalitie the blessing of the right hand is lesse esteemed among vs than riches which are the blessings but on the left hand Prouer. 3. Blessed indeed are the people which are in such a case but more blessed are the people which haue the Lord for their God Sixtly what we feare to forgo that we loue to haue Pilat cared not to forgoe Christ but he was afraide to loose Caesars fauour Lastly we loue that well which we are grieued to part with so did the young man in the Gospell shew his loue to riches who hauing a discipleship offered himselfe freely but when he saw he should forgoe all he had he rather forsooke Christ than his riches We must looke where we loue The purest thing
life and labours in the Church of God yet had I rather be noted of some for want of skill than of any for want of loue and affection to so louing a father I haue knowne his life for many yeeres and reioyce in heart to haue knowne it for that most rare graces of Gods spirit did shine in him all tempered as with faith vnfained vnto Christ so with bowels of compassion and loue towards men In his holy Ministerie hee was euer carefull to auoide all occasions of offence desiring in all things to approoue himselfe as the Minister of Christ he much reicoyced and praised God for the happie gouernment of our most gratious Queene ELIZABETH and for this blessed calme and peace of Gods Church and people vnder it and spake often of it both publikely and priuatly as he was occasioned and stirred vp the hearts of all men what he could to pray and to praise God with him for it continually yea this matter so affected him that the day before his departure out of this life his thoughts were much troubled for that men were so vnthankfull for that strange and happie deliuerance of our most gratious Queene from the dangerous conspiracies and practises of that time He was the speciall instrument and hand of God to bring many both godly and learned to the holy seruice of Christ in his Ministerie and to restraine and to reduce not a few from schisme and error striuing alwaies to retaine such in obedience of lawes and pretiouslie to esteeme and regard the peace of the Church and people of God When God had translated this Elias from vs then I sought to finde him in his workes for they doe liuely expresse the picture of his minde and heart and taste sweetly of that pure fountaine of God from whence they were deriued While he liued his lips often refreshed my soule when he was gone I lamented much that I had not in Christianitie made that vse of him that a Heathen doth of a naturall wise man in humanitie But now I praise God I haue found some good supplie of that which through mine owne neglâ—gence I wanted for of his workes which were then dispersed farre and neere but now by Gods prouidence the greatest and best part are come into my hands I can say for my content as much as Cyprian could say of his graue ancient and learned Tertullian both for speciall instruction and consolation He was no sooner gone from vs but some respecting gaine and not regarding godlinesse attempted forthwith to publish some fragments of his workes to the griefe that I say no more of many louing friends which haue long desired and expected the impression of all his workes And here could I wish all the godly learned were of M. Francis Iunius iudgement for hee to escape these hucksters handling endeuours wisely in his life time to preuent such a mischiefe For this cause M. D. Crooke a reuerend man for his learning and labour in the Church well deseruing of Gods people for the great loue hee bare him and desiring the good of many pervsed and corrected some part of these workes intending to reuiew the whole Now the Lord hath taken him also from vs and giuen him rest I haue endeuoured what I could to looke ouer the rest of all these workes and here I offer and recommend them to the Church of God in the best manner that I can after some labour and wearines I wanted not the helpe of diuers both godly and learned friends we haue conferred sundrie copies together and by good conference reuised and corrected all The Treatise of Counsels I found most distracted and corrupted Of many hundreds I selected these few and haue reduced them into this alphabeticall order desiring so to dispose them as that euery counsell might be set vnder one speciall head or argument whereunto it seemed to haue most reference As for example all of affections I couched vnder that title AFFECTIONS and all of afflictions vnder that title and so of the rest Of these Counsels I may anouch Christian Reader that thou shalt finde more experienced knowledge and more sound refreshing for thy soule in some one of them than in some one whole Sermon full of humane eloquence and affectation of stile which so many nice eares doe so much admire and yet still be learning and come but to a poore and meane taste and knowledge of the truth When this volume was finished and past the presse in reuiewing the whole for the correction of some verball faults I see and must confesse wee haue offended by our negligence not onely in the words but also in the matter yet so as I trust the louing and Christian readers will accept our endeuour without offence In the Counsels ye haue often this addition he thought this or he said that here I must request thee Christian reader not to iudge any such speeches to proceed from any pride or singularitie for that such obseruations as I suppose were collected and taken by others and not set downe by himselfe If his own hand had giuen these workes the last filing they might haue no doubt a farre more excellent forme and beautie But such were his trauels in his life time in preaching and comforting the afflicted that he could not possiblie leaue these workes as he desired In that one treatise of the Sabbath I found his owne hand with many corrections and yet not answering I am well assured his hearts desire There are foure yeeres past since I first purposed the collection and publishing of all these works Now thou hast good reader an impression of all which hitherto I haue collected in this forme thou seest that so by Gods good prouidence they may the better be reserued as a holy monument for posteritie Concerning which be aduertised againe good Christian that whereas some books serue well for the increase of knowledge in diuine mysteries in the causes and meanes of saluation yet thou must remember not to rest herein for many be rich in knowledge which be very poore and barren in obedience contented onely to looke on the end a farre off and thinking that when like Snailes they creepe in the way they be too forward and make too much haste to follow Christ. And againe whereas others labour much and to good purpose in books of controuersies against all the professed enemies of the Gospell this studie also hath not the like fruit in all sorts of people for howsoeuer some profit much this way the Church of God in the confutation of all the aduersaries of the Gospell yet in very many these bookes helpe little to godlines but rather fill the heads and hearts of men with a spirit of contradiction and contention as our common experience daily teacheth vs. This good seruant of Christ in all these workes doth not onely teach and informe the mind in sundry arguments handled in this volume concerning truth and error that so in iudgement wee might receiue
an easie thing because it is a thing whereto of necessitie wee must yeeld but also of our inferiours whom we may seeme to contemne For all men will graunt that a child ought willingly to be admonished of his father or a seruant ought obediently to be repreheÌ„ded of his master but few will in practise giue this that a father should listen to the aduertisement of his sonne or that the maister should receiue an admonition of his seruant Howbeit Iob saith he durst not contemne the iudgement of his feruant or of his maide when they did contend with him because in a dutie of pietie he looketh to them not as seruants but as brethren he looked not to the speaker onely which in respect of his calling was his inferiour but vnto the things spoken in the ordinance of God vnto whom Iob himselfe was an inferiour and before whom Iob knew there was no respect of persons Howbeit to correct the preposterous boldnes of some we rather adde this much that inferiours must rather aduise than admonish aduertise rather than reprehend their superiours that so still they may offer their pure zeale of the glorie of God in vnfained humilitie least through their corrupt zeale they doe not onely not profit their superiours but most iustly exasperate them against them For as Magistrates Ministers and maisters by God his ordinance are to admonish rebuke and reprehend so subiects inferiours and seruants by the same rule are to aduise obey and aduertise Thus zeale goeth from respect of the person to the truth of the cause Another propertie of zeale is to be constant not to be hot by fits cold in the end and onely so long as the world fauoureth it must not be earnest in the beginning and secure in the ending but keepe a continuall tenour and temperature Iobs wife seemed to goe farre so long as she could wash her paths with butter Saul and Pharaoh had some good motions by fits vpon some occasion could play fast and loose being of a strange complexion that they could be hot cold in a moment This propertie of zeale teacheth vs how to be affected in the prosperitie and afflictions of the Church namely that the publike prosperitie of Sion should comfort vs cause vs to reioyce when our priuate crosses might make vs sad As Paul being imprisoned was not so grieued at his owne bonds as he reioyced at the libertie of the Gospell of Christ. Againe that the affliction of the Saints should moue vs to a godly griefe euen when in respect of our selues we might greatly reioyce As Daniel could not finde coÌ„fort in his priuate prosperitie though he were in great authoritie and exempted from the common calamitie because he knew the Church of God to be in miserie But to goe forward pure zeale is not blinded with naturall affection but it discerneth and condemneth sinne though it be neuer so neerely resident in our kindred Many offend against this rule who neuer will rebuke sin in their friends euen vntill God reuenge it from heauen where they are farre from true friendship for whereas they might by admonishing them of their faults in time preuent the iudgements of God they do through a false loue and manifest hatred pull the iudgements of God vpon them whom they loue most deerely He loueth most naturally that hath learned to loue spiritually and he loueth most sincerely that cannot abide sinne in the partie loued without some holesome admonition But doe not many now adaies zealously mislike sinne in strangers who will not mislike the selfe-same sin if it come to kindred if it be in our wife in our children oâ— in our parents as though the diuersitie of subiects could make the selfe-same thing sinne in some and not in other some This blinde zeale God hath punished and doth punish in his children Isaac did carnally loue his sonne Esau for meate and for a peece of venison Dauid was too much affected to Absolom for his beautie and to Adoniah for his comely stature so as his zeale was hindred in discerning sinne aright in them Now Iacob was not so deere to Isaac and Salomon was more hardly set to schoole and to take paines But behold God louing Iacob and refusing Esau howsoeuer Isaac loued Esau better than Iacob made Easu most troublesome and Iacob more comfortable vnto him Absolom and Adoniah brought vp like cooknies became corosiues to Dauids heart Salomon more restrained of God leâ—le set by of Dauid was his ioy his crowne his successour in his kingdome This â—â—sease is so hereditarie to many pareÌ„ts louing their children in the flesh rather than the spirit that the holy Ghost is fame to call vpon them more vehemâ—â—tly to teach to instruct and to correct as knowing how easily nature would coole zeale in this kinde of dutie Indeed many will set by their wiues children and kinsfolke if they be thriftie like to become good husbands wittie and politike or if they be such as for their gifts can bring some reuenue to their stocke or affoord some profit vnto theÌ„ how deepe sinners soeuer they be against God that maketh no matter it little grieueth them whereby they bewray their great corruption that they neither are zealous in truth or Gods glorie nor louers aright of their children because they can be sharpe enough in reprehension if they faile but a little in thriftines yet are cold enough in admonition if they faile neuer so much in godlinesse Well let these fleshly zealous men lay to their heart the blind affection of Helâ— who being the deare child of God was seuerely punished of the Lord for that he was not zealously affected to punish sinne against God in his deere children but blessed are they that can forget their owne cause and euen with ieopardie of nature can defend the quarrell of God henceforth labouring to know no man after the flesh but to endeuour spiritually by faith to see and know Christ Iesus so as no outward league doe bleare and dazell our eyes as that we should not espie sinne in the neerest kindred to correct it or that we should not discerne vertue in the greatest aliens to reuerence it Casting off then this vaile of fleshly loue we must labour to loue most where the image of God appeareth most there shew our affections in lesse measure where sinne may be as a marke whereby God restraineth our loue euen to them where nature may soonest deceiue vs. Now whereas many haue great courage to rebuke such as either cannot gainsay them or gainsaying them cannot preuaile against them here commeth another propertie of zeale to be spoken of and that is that it feareth not the face of the mightie neither is it disâ—aied at the lookes of the proud and the loftie Such a courage was in Iob who besides that he made the yong men ashamed of their libertie and afraid of his grauitie made euen the Princes also to
that our sinnes shall not be laid to our charge This the Philosophers and wise men could neuer see by the light of nature because it is a mysterie of mysteries vndoubtedly to be perswaded that for Christ his sake wee shall appeare righteous before God his iudgement seate as though wee neuer had sinned but had fulfilled the whole law of God For wee are imputed righteous as Christ was an imputed sinner and as we hope for the ioyes of heauen euen as wee had committed all the righteousnesse which Christ alone did so hee did beare the paines of hell euen as hee had commited all the sinnes which we alone did commit Besides he must be our holinesse that is our flesh must be so crucified in his flesh and his holinesse must so be communicated vnto vs as of prophane worshippers wee may become truly religious of blasphemers of the name of God pure vsers of the name of God of breakers of the Sabbath obseruers of the Sabbath of carelesse gouernours carefull gouernours of disobedient obedient of cruell meeke of vnchast chast persons of vnrighteous righteous persons of euill speakers couerers of the infirmities of others of such as haue let their thoughts runne vncontrolled carefull watchers euen ouer our least affections The want of the knowledge hereof is punished by the diuelish vermine of the Familie of loue They say Christ in them is their new birth we say new birth is wrought in vs by the Spirit of Christ ingraffing vs into Christ they say the worke of sanctification is perfit in this life wee say it is begun here and continued but ended in the life to come For as our wisedome is not perfit in this world vnlesse it bee by imputation of Christ his wisedome but still groweth by degrees and we are not perfit at the first in faith couering the imputation of Christ his righteousnes vnto vs and we grow from faith to faith so our wisedome is not here so perfit when wee are renewed but stained with many blemishes And as wee see in the naturall birth children are not at the first old men but from infaÌ„cie they grow to childhood from childhood to their nonage from nonage to perfit age and old age euen so in the spirtuall birth we grow from strength to strength from measure to measure vntill wee come to perfection Our wisedom is often captiuated our faith is often weake our righteousnes is often defiled our holinesse is often corrupted Now as in the crosse of Christ our sins are discharged as in the fulnes of Christ we haue wisedomeas in his resurrection we haue righteousnes and by the working of his Spirit he communicateth to vs his holinesse so also in his comming againe we sted fastly looke for the fulnes of our redemptioÌ„ in him who was borne for vs who liued for vs who died for vs who rose for vs who ascended for vs who liueth in vs who will come againe to redeeme vs deliuering our soules from sinne from griefe and reproch our bodies from sicknes paine and trouble wiping away all teares from our eyes and setting vs free from death miserie and corruption for whom wee all crie in our afflictions Come Lord Iesus who shalt change our vile bodies and make them like to thy glorious bodie at such time looking for the accomplishment hereof as hee shall come from heauen with his Angels to gather together the elect and the reprobates the one to receiue the sentence of saluation the other to receiue sentence of condemnation Wee are now new creatures by faith in Christ by hope of our redemption through him but we shall bee so in effect we are here renewed in righteousnes in holinesse in wisedome but in part yet we haue remnants of sinne as they that neither through the grace of God sinne to death neither by reason of our owne corruption are altogether free from sinne And therefore we had neede to looke for Christ to come a Redeemer who will cleane rid vs from our pride who will rid vs from our vnthankfulnes from our vnbeliefe and from whatsoeuer thing may hinder the glory of God or our saluation who will rid vs from all sicknes pouertie sorenes and calamity in our bodies that what freedome we now hold by faith we shall then haue in fruition and most absolute possession which when it draweth neere must cause vs to lift vp our heads and reioyce Being thus made new by faith in Christ we must not stay but testifie this faith to others by effects in becomming no more like vnto the world but putting on a new couersation after the likenes of him that hath so called vs. It is to no ende to say thou art a Christian if thou art not there with all a new creature as the Apostle proueth 2. Cor. 5. 27. These effects are partly in the soule and partly in the body in the soule we must be renewed in our vnderstanding in our memories and in our affections As our vnderstanding sometime hath beene darkened concerning the things of Iesus Christ so from hence forth we must couet to vnderstand nothing more than Christ Iesus and him crucifieâ—â—â— as our memories haue bin as fresh in retaining as our vnderstandings in receiuing earthly things so now forgetting the things of this life we must chiefly remeÌ„ber those things which perish not with memorie but are heauenly spirituall and eternall as wee were wont to loue hate like and mislike for our selues now wee must loue and hate like and mislike for the glorie of God Wee are therefore to pray that the Lord would frame in vs new hearts that as wee haue beene carnally minded wee may bee spiritually minded and as we must haue new hearts so also must we labour for new affections Our loue as I said which was mingled with selfe-loue must bee taken vp for the Lord his behoofe our anger which was in the defence of our owne cause must now bee bestowed in the maintenance of God his glorie and what power soeuer is within vs it must bee spent on the Lord his behalfe And yet we must goe further in this worke of regeneration offering to the Lord our bodies as we haue offered our soules that as we haue giuen our members seruants to vncleannes and to iniquitie so now wee giue our members seruants vnto righteousnes in holinesse from hence-foorth hauing new eyes new eares new tongues new hands and new feete Our eyes haue sometimes lusted after popish pompe they haue beene rauished with a delight in the creatures of God but carnally and without all glorie to God they haue bin haughtie ful of pride fraught with disdaine nourishers of vncleannes the wickets of death vnto our soules and carried away with the couetous desire of worldly things now they must be renewed not in substance but in their duties whatsoeuer wee behold with them we must make them teachers of the soule thereby and all things seeming beautifull to the eyes in this life where the creatures are
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
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
behold here the blessing of God he will blesse â—ts and satisfie the hungrie soules The Lord requireth nothing of vs but to mistrust our reason and to suspect our affections but to be teachable in spirit to hunger in heart and thirstingly to long after his word which if we shall doe we shall receiue increase of knowledge and amendment of life For to them that as meeke schollers wil be taught of Gods spirit and submit their reason to the simplicâ—tâ—e of the word the Lord saith Matth. 5. Blessed anâ— the poore in spirit for theirâ—s is the kingdome of heauen Blessed are they that hunger and thirst for righteousnes for they shall be filled But here may seeme to mans reason a great repugnance to the verse aforegoing The entrance into thy word sheweth light and giueth vnderstanding to the simile For hee had shewed in the verse going before that the testimonies of the Lord were wonderfull not in part â—â—â— meaning that all therein was mysticall and here he saith that the very entrance into Gods word giueth light and vnderstanding to the simple We answere that the law or especially the second table of it may bee conceiued by reason but it is nothing so in â—â—â— doctrine of faith which is here meant in this word testimonies which we shewed to bee taken for the couenants of God The doctors of reason I meane the papists say the word is not to be taught to the common people because it is mystical but they neuer knew not by good experience felt that the Scriptures of God were easie to them that would submit themselues to them and vse them familiarly Others indeed may read see and heare them but they shall be as Parables and enigmaticall vnto them If then wee did see this aright that that which the wisest man cannot conceiue the simplest soules may attaine to if they will be taught of God would it not take vp our affections This made our Sauiour Christ say I thanke thee O Father Lord of heauen and earth that thou hast hia these things from the â—â—â—â— and prudent and hast reuealed them vnto babes euen so O Father was it thy good will and pleasure As if our Sauiour Christ should haue said O Lord I see the wise men haue great conceiuings and yet they attaine not to thy word yet to them that are humble and poore of spirit I see thou makest it knowne Did our Sauiour Christ giue thankes for this thing and shall not we for whose example these things were done We can giue thankes for our wits and for our memories but what is that to the purpose our wit may rather hinder vs than further vs in the true knowledge of the Lord vnles it be humbled and subiect to Gods spirit But here is a great cause of thankefulnesse that the simple shall vnderstand these mysteries not as we shewed before such as haue no conceiuing at all but such as acknowledge their simplicitie and hunger after the word euen as we also grant that wisemen shall haue this vnderstanding if they will denie their reason and stir vp affection For as all wise men shal not be debarred from this priuiledge so all simple men shal not be preferred thereunto For neither wisedome in it selfe nor simplicitie in it owne nature doe either further or hinder hereunto But alas I see how loath men would bee to lose their worldly wit and how they seeke after praise and commendation for the same but few eyther with like affection desire spirituall vnderstanding or sorrow in any like measure when they haue it not Deut. 4. 6. That is your vnderstanding and wisedome in the sight of the people saith A Moses That the Lord permitteth you so neere to approch to him and to bee taught his ordinances and lawes What then meane these speeches of them that hunt so much after worldly wit Why doe you thinke I am a foole Doe you thinke I am an asse and haue no wit to conceiue what things be as well as other men Doe you count me but a dul head Surely they are too proud and too much blinded in their owne conceits Wherfore the Prophet doth shew vs that as the mysteries of Gods word are reuealed to them that are simple of vnderstanding so are they to theÌ„ that are zealous in affectioÌ„ The cause then why we do no more profit by the word is because wee doe not denie our reason wee haue not affections that hunger after it nor loue to make vs pant for it which things if we did we should surely be satisfied Indeed the Lord giueth vnderstanding to whom he pleaseth where he purposeth to bestow so great a blessing hee giueth grace also more aboundantly to suboue their reason And as simplicitio cannot of it selfe bee a cause of spirituall vnderstanding but as it sooner bringeth vs to a sight of our wants and maketh vs the more to long after Gods word so wisedome is no cause of hinderance but as wee resting too much in the feare of reason cannot easily be brought to the simplicitie of Gods word And if the entrance rudiments and principles of religioÌ„ giue such knowledge and the very catechismes yeeld such vnderstanding what is to be hoped for when wee attaine to riper knowledge when wee haue more vnderstanding when wee haue more affections well let vs then examine our owne hearts herein when wee begunne were wee delighted with vnderstanding and did our vnderstanding moue in vs such affections and in our proceedings is our vnderstanding lesse and our affections fewer or doe we not thinke still of our ignorance and desire to haue our iudgemeÌ„t clearer we are in a dangerous estate we must suspect our selues Sathan wil bewitch vs and tel vs that this is a paradoxe that after so long hearing and reading we should still be ignorant and that still we haue neede to hunger after the word It is therfore the great mercy of God that to the receiuing of so singular a benefit he requireth nothing of vs but the acknowleding of our ignorance and bewayling of our wants Hee would that we should still put our selues in minde of this one thing that though we haue not this vnderstanding in the highest degree or in an hundred fold yet we must haue it in some degrees either in threescore fold or in thirtie fold we must vexe grieue and trouble our selues for this affection For where it is the heart is a liberall and free ruler of our affections and where it is not we must learne to lay violent hands euen on our affections We are to shew that which we omitted in the latter ende of the verse going before Because I loued thy law c. Heere the prophet sheweth that the loue which hee did beare to Gods lawe was so great that it could not satisfie him but still hee thirsted after it and thirsting did pant Loue as we say alwaies setteth a price of things nothing is too deare no trauaile
is too much no paine seemeth too great for the thing which wee loue we set a great price on things which are loued So then if we make our loue of the word and make our price on it we shall thinke no paines sufficient no trauell enough to attaine vnto it and on the contrary if our loue be little and small to the word we shall finde it to be the cause why we set so little a price on it For if our loue be in any measure it will draw on our affections but when we haue lost our loue no maruel though we haue so barren feelings If then we will haue any true triall of our loue let vs see if with the man of God we can open our mouth and pant Now if we thinke that in others it is reproueable that they haue lost their former heate and broken their first loue and we see the holy Ghost reprehendeth the Nicolaitans and that they be fault worthie who neither be hotte nor colde whom the Lord protesteth to spue out of his mouth as hee threatneth the Laodiceans and shall we thinke the selfe same things not too reproueable or blame worthie in our selues Wherfore when we feele such coldnes in affection such luke-warmenes in loue we must earnestly striue labour in praier against them For where there is no feruencie there is no loue in truth and if we doe any thing drowsily it is an argument our loue is cooled and we are to suspect the deadnes dulnes of our affections So that this may be the briefe sense of the man of God Because I desired to haue my loue satisfied I panted If we looke into that heauenly and spirituall Song of Salomon wherin is set downe both the pure loue of Christ to his Church and the ardent affection of the Church to Christ her spouse we shall be ashamed of the want of our affections the want whereof doth breed the want of loue Vers. 132. Looke vpon me and be mercifull vnto me as thou vsest to do vnto those that loue thy name HEre the man of God continueth to shew his loue in that nothing can satisfie him in making his petitions saying O Lord regard me looke vpon me thy seruant not according to thy iustice but in dealing mercifully with thy seruant We are peraduenture accustomed to this prayer and we sometime happily haue this affection yet we do it not with the Prophet to the panting of our hearts or opening of our mouthes We desire the Lord to be good and mercifull to vs because we are in some miserie and distresse not that we haue any desire to see the glorie of God aduanced in the accomplishment of his promises Let vs see then whether we haue this affection of the Prophet in vs or no. Why doe we pray for fauour and mercy at the hand of God because of his promise This is something but we ought to doe it because we loue the word If our prayers as we haue said before could pierce the skies with their shrilnesse if they were so eloquent as all men were delighted with them yet they finde no grace nor fauour before the throne of God vnlesse they being grounded on the promises of God grow from a loue of his word Thus we see how first he proued his loue to the word in that he opened his mouth and panted and after he desireth that his loue might be satisfied We must first see this in iudgement and after be ashamed of our selues Wee maruell why we go on in loue and affection so little why we pray so much and obtaine so little we thinke we perswade our selues to haue asked much of the Lord yea but not aright For we must so craue of the Lord to looke vpon vs that if he should looke from vs we should hold our selues to be most miserable The yoong Rauens craue of the Lord wheÌ„ they are hungrie the Lyons yell and roare for foode and both the croking of the Rauens and yelling of the Lyons is satisfied with meate If the Lord so dealeth with these which are more inferiour creatures than man much more wilâ— he do it to vs if we with like affection shall craue it If the Lord then looke not on vs and be mercifull vnto vs we are gone and then we are to shew our longing to his mercie and to ease our hearts with prayer according to the example prescribed vnto vs of the Prophet When then we haue griefes we languish away with them and martyr our selues we bite vpon the hard bridle but here we must haue our remedie euen by laying our selues open in God his bosome we are not to pine and consume away with them but to laie them downe in the lap of the Lord. Why doe so fewe good motions come vnto vs or when they come why fleet they so soone away euen because we cherish them not nor giue them good entertainment because we chaunge not our motions into prayer but put them to silence and smother them by other rouing cogitations And be mercifull vnto me We see the man of God still desireth mercy This is all that he esteemeth of this is the thing which we must alwaies couet and coueting this we may leaue all other things according to Gods pleasure As to them that loue thy name c. It might seeme that hee had merited and by desert might haue challenged the graunt of his prayer but he still cried for mercie and craues nothing of merites We see then the papists are carnall hauing proud spirits for although the Prophet had executed iudgement iustice he sueth for mercy He desireth the Lord to renew his graces in him that he might also renew his mercy towards him This doctrine is manifest in the second commandement where the Lord saith I wil haue mercie vpon thousands of them that loue mâ— and keepe my commandements Marke he saith not that he wil reward them that are truly zealous in the worshipping of him but he saith that he will shâ—w mercy vâ—to them For it is both the mercie of God that we haue grace to doe the will of God in our first beginnings it is the mercie of God that we haue grace to continue in doing his will in our after proceedings This is a comfortable doctrine when we remember that the rarest and dearest seruants of God did renue the mercies of the Lord towards theÌ„ by crauing that his graces might be renued in them Mercie it is that moueth God to begin any grace in vs it is mercie to continue vs in grace it is mercie that he crowneth his gifts in vs. When the Lord then will bestow any mercifull thing vpon vs hee preuenteth vs by bestowing also some grace vpon vs. For if we respect our selues we are so far from any right challenging of any new grace or mercie to be giuen vs that we are most worthie to be depriued of the old graces alreadie receiued As thou
inkindle the wrath of God that hee will take away the hedge thereof and his vineyard shall bee eaten vp hee will breake the wall thereof and it shall be troden downe he will lay it waste and the wild bores shall enter into it What a thing is this that the deare Saints and Martyrs of God should deserue so well of vs and wee should deserue so ill of our selues and of our posterities Seeing then Gods mercie hath been shewed by so many blessings and we eate of their sweete of the haruest who neuer haue tasted of the cold of the winter nor heate of the summer let vs feare least for our vnthankfulnes the Lord doth come to punish vs and both for our want of religion and vngodly life cause the Lord to remoue the candlesticke take away the Gospel and bereaue vs of our talents Wherefore wee haue great neede to pray to be reformed in our iudgement renued in our affections that our thankfulnes may appeare in loue of sound religion and obedience of godly life to the glory of our good God Thus we see it is not a strange thing for Gods children to suffer in this world although God giueth vs sometime a breathing time and maketh vs as children of the wedding who so long as the Bridegrome is with them doe not lament nor mourne And seeing euery one that will liue godly in Christ Iesus must suffer persecution and for a good conscience Minister Magistrate and master of an household shall finde trouble in his owne flesh hatred of the world and persecution of Sathan it is certaine that we often purchase too much quietnes to our selues because we doe not so labour for the mortifying of our flesh for reproouing of sinne and the beating downe of the kingdome of Sathan as we ought to doe Thus we see the Prophet groundeth himselfe on Gods promises who hath said that the rod of the wicked shall not rest on the lot of the godly shewing vs that no temptation shall come to vs but we shall haue either strength to beare it or else the Lord will remoue the force of it so that if he remoue the violent force of it we shall neede but little strength to beare it if our trouble be great the Lord will giue vs great strength Neither as some doe doth the man of God vse forgerie for forgerie and deceit for deceit but staieth himselfe onely and wholy vpon prayer For Gods children haue no such spirit as the worldlings haue who for the most part requite euil for euil subtiltie with subtiltie euill language with euill language but by prayer onely they labour for helpe at Gods hand We haue heard that insomuch as he protesteth to keepe the testimonies of the Lord he meaneth that he will more throughly keepe them than before We haue further learned that it is our corruption to be godly in time of trouble but afterward the case with vs is altered Wherefore our godlines then is to be suspected and he is very vngodly that at such times will not be godly But herein is the difference betweene the regenerate and vnregenerate that the regenerate after their visitations are more godly after sicknes they haue a greater zeale after their deliuerance a further care of glorifying God which is nothing with the vnregenerate Now seeing the Lord hath heaped benefit vpon benefit yeare after yeare mercy vpon mercy whether hath God wonne some speciall glorie or our brâ—thren some speciall benefit by vs or no And as the Lord heard the mones of his Martyrs their teares and their blood and gaue them mercy so let vs feare least our sinnes crie for vengeance vnto him All afflictions of themselues are tags of Gods vengeance yet being sanctified in Christ to God his children they be turned into blessings as all outward blessings not blessed of God are turned to curses to the wicked For as sicknes and aduersitie by the Lord sanctifying them are turned to blessings to Gods children so health peace and prosperitie are turned to ill to the vngodly because of their abuse Vers. 135. Shew the light of thy countenance vpon thy seruant and teach me thy statutes VNtill his deliuerance came the Prophet of God prayeth to be taught in the statutes of the Lord whereby he might learne to behaue himselfe well in the time of trouble For affliction is so violent a storme and carrieth away a man so headlong that vnlesse the Lord guide vs we may soone take hurt But what desire we most If we in sicknes delight most in the sweete face and gratious countenance of the Lord it is happinesse if not we are truely in miserie For this is the cause why many goe from euill to worse in their trouble and become so dull because they neuer pray to see the cause of their affliction and that they might profit thereby The sense of the man of God is If Lord thou wilt deliuer me I shall obey thee more if not Lord giue me strength to glorifie thee by patience Away then with the violence of flesh and blood which maketh vs to some out these and such like speeches Who could away with such pangs as I suffer who could suffer such paines as I am in Surely euen they that pray to God to profit by them they haue Gods spirit as for the wicked they cannot profit thereby If then we be deliuered out of aduersitie we must obey the word if not we must craue wisedome to see the will of God constancie to abide in it patience meekely and thankfully to suffer whatsoeuer the Lord shall lay vpon vs. I care not saith the man of God so much for my libertie as I might thereby praise thy name and obey thy commandements This is an vsuall thing in the booke of God to pray for the Lords countenance Psal. 4 6. Many say who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs. And Psal. 67. 1. God be mercifull vnto vs and blesse vs and shâ—w vs the light of his countenance and be mercifull vnto vs. And Psal. 80. 3. 7. 19 Turne vs againe O God and cause thy face to shine that we may be saued This verse is read three times in this Psalme which sheweth vâ— that this ought to be the summe the heape and the chiefe of all our requests namely that in what estate soeuer we are we may be assured that we haue the testimonie of Gods fauour if we be in affliction that the Lord is not angrie with vs if we be in prosperitie because the Sunne shineth on the iust and vniust that we may see withall the mercies of God and his louing fauour in Christ giuen vnto vs. We see where Gods spirit is there we are thankfull in prosperitie and patient in aduersitie where God his spirit is not there we are proud in prosperity and murmurers in aduersitie Many saith the Prophet Psal. 4. 6. say who will shew vs any good See how
get no power of our sinnes when we are wauering in our perseuerance if there be in vs any regard of our glorie or any respect of our dignity and our kingdome when Sathan hath so spoiled vs great should be our sorrow But this is the cause why we doe not sooner recouer our selues in fighting because wee feele not the losse of our spoyles and therefore no maruaile if in Christ we feele not our strength renewed It is no smal dignitie to be a companion with the Angels to be the children of God fellow heires with God it is no little prerogatiue to be royall Priests before the Lord it is no smal honour to be counted Prophets it is no little preheminence to wait for a kingdome but shall we looke to be the members of Christ and fellow heires with him and shall we not seuer our selues from the world the flesh and the diuell nay as he offereth to vs the one so he forbiddeth to vs the other If we were redeemed not with gold and siluer but with the most pretious blood of the immaculate Lambe how thankfull should we be in all manner of obedience If we were called to an holy conuersation and not to the lusts of the flesh how holily should we walke Wherefore if the Lord so call vs to the banquet and allure vs to such rich spoyles on the Sabbath day if any shall say I cannot come I must marrie a wife I must goe see my farme I must goe about my businesse Oh how vnworthie guests shall we be and how worthie to be trampled vnder the feete of our aduersaries But here may arise a question how can feare and ioy dwell in a man at once that he should truly feare Gods word and heartily reioyce in the same when as notwithstanding in the holy Scriptures we may often obserue this thing as Psal. 5. 7. I will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy Temple And in Psal. 2. 11. Serue the Lord in feare and reioyce in trembling and in this Octonarie which we here haue in hand I stood in awe at thy word and I reioyced at thy word We answere we must know what kinde of feare this is it is not that feare which is of the iudgements of God alone but a feare ioyned with his mercies For there is a feare of his iudgements alone which hindreth the certaintie of faith and there is a feare of his iudgements tempered with a feare of his mercies which beateth downe the securitie of the flesh of which the man of God speaketh Psal. 130 4. Mercie is with thee therefore thou shalt be feared that is Therefore are thine afraide to displease thee because they haue tasted of thy goodnesse and because thou of nature art mercifull He speaketh then of that feare which is assured of Gods mercies as of his iudgements Wherefore as there is a difference betweene the feare of seruants and the feare of sonnes because seruants doe their businesse more vnwillingly and sonnes doe their duties more cheerefully so there is a difference betweene the obedience of the godly proceeding from a childish feare to obey their Father and the grudging obeying of the wicked in a seruile and slauish feare of punishment Vers. 163. I hate falsehood and abhorre it but thy law doe I loue THe meane how the man of God came to this ioy of the word was in that his hart was wel purged of the things contrary vnto it wherin he sheweth that it is not possible for vs truly to reioice in the word vntil we be brought to the perfit hatred of the corruptions By falsehood he meaneth not that breach of charitie which is forbidden in the ninth Commandement but whatsoeuer is opposite to the true word of God In this sense we did also take it Port. 4. and 5. Take from me the way of lying and graunt me gratiously thy law Where lying is nothing else but that which is contrarie to the word either in doctrine or in life Likewise Port. 15. 2. I hate vaine inuentions but thy law doe I loue In this meaning Sathan is said to be the father of lies and we vse to say God onely is true and man is a liar that is as God is good so is he true as man is euill of himselfe so is he false His meaning then is that he hated that which was contrarie to the word I hate and abhorre c This sheweth that he had no light hatred but a thorow hatred of it which is also shewed Psal. 139. 21. Doe I not hate them O Lord that hate thee And doe not I earnestly contend with those that rise vp against thee I hate them with an vnfained hatred as they were mine vtter enemies Prou. 29. 27. A wicked man is an abomination to the iust and he that is vpright in his cause is an abomination to the wicked True hatred hath this nature to abhorre the thing hated as a daintie woman abhorreth to touch a toad And we expresse this thing in our affections breaking oft into these speeches I abhorre it I cannot abide to heare of it I quake I shake I am the worse when I heare it We are here taught then that as loue being cold will soone faile so our hatred being cold will soone slake and as loue must be hot if wee will haue it continuall so hatred must be with abhorring if we will haue it permanent Wherefore we see where our first loue waxeth cold to prayer and the not abhorring of the want of prayer is there we fall into a carelesnesse of prayer and where our zeale is not hot against sinne and sinners and we make but a â—est of it when we should make warre against them to the spending of the heart blood we are often ready to fall into sinne And although we be not maintainers of sinne for that were the highest degree of sinne yet if we be not abhorâ—ers of sinne we may for a time keepe in yet in the eâ—d we shall bewray our selues And thus when we are too smooth and too gentle although I reprchend not that louing rebuking and admonishing of Christians we shall be taught to be zealous We see that we cannot say that we truely reioyce in the word vntill we haue a perfit hatred of falsehood No maruell then though we reioyce no more in God seeing we doe not so abhorre our sinne as we should doe Neither doe we throughly abhorre sinne because we neuer felt the inestimable and vnspeakable treasures of the peace of conscience Wherefore as we must not onely loue God but loue exceedingly so we must not onely hate ill but abhorre it zealously For when abhorring of sinne falleth â—o hating and hating of sinne falleth to misliking and misliking commeth little to esteeme of sin we are in a relapse We cannot then loue God too much nor hate ill too much We must also labour to
haue our loue and hatred proportionable to the things loued and hated and our affections must be answerable either in liking the things which are commaunded or in misliking the things which are forbidden If our first loue decay it will first come to be cold and then to be none Wherefore the holy Ghost doth exhort men in the booke of the Prouerbs that their loue should be wholy set on their wiues and so they should not couet any other And Isaac who is said to loue his wife Rebecca deerely neuer fell into the sin of Polygamie or concubines So our loue to the word must be so through a loue that it take vp all our affections and so may shut out all that comes in the way which either might empaire part of our loue or spoyle vs of the whole We see in them that are irreconciliable what hatred is in them We may see how many hauing found sometimes terrour of conscience haue fallen from the hatred of sinne to the like of it and so haue made relapse either into old sins from which they were deliuered or else into some new sins where with before they were not acquainted Wherefore we must pray that our loue to good things and hatred to euill may daily be growing For if we stand at a stay we shall come to lesse and lesse yea in the end we shall shake hands with sinne againe For many are so cold in the pursuite of sinne that it is to be feared that the Lord will plague vs either with heresie or with profanenesse For whereof commeth our commending of Papists and heretikes that we can say Surely he is an honest man it is pitie he is a Papist I knew neuer any ill by him it is to be feared we shall come to be such Papists for want of more feruent hatred against them Vers. 164. Seuen times a day doe I praise thee because of thy righteous iudgements AS before the man of God spake of his ioy feare and hatred so now he sheweth his loue which therefore seemeth to be no colde loue because it made him seuen times a day to praise the Lord. As the children of God cannot satisfie themselues in the hatred of sinne no more can they satisfie themselues in the loue of the Lord. And as for their true hatred of sinne they abhor it not onely in themselues but in others so for the true loue of the Lord they loue it not only in themselues but in others wheresoeuer they finde it The meaning of the man of God briefely is thus much because I see O Lord that thou performest thy promise vnto thy children and executest thy threatnings on the wicked I praise thee and when I consider the examples of thy iudgements and see thy truth so iust I delight in praising thee The cause then why we haue no more pleasure in praising God is because we obserue no more diligently Gods mercy and truth fulfilled and executed in our selues or in others Seuen times a day If this be vsed on any day doubtlesse on the Sabbath day because in respect of our callings other dayes are full of distractions neither are the mindes at such libertie as they are at other times The Apostle Ephes. 5. 16. saith Be not drunke with wine wherein is excesse but be ye fulfilled in the spirit 29. speaking vnto your selues in psalmes hymnes and spirituall songs c as if he should say whereas other men cannot be merie vnlesse they be mad and they can finde no solace without their own conceits yet it is good for you in your most mirth to be plentiful in the spirit in good affections The same thing is vrged Colos. 3. 16 Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in Psalmes c. What shall now become of them who thinke they doe God great good seruice to come twise on the Lord his day to the Church and thinke it a sufficient discharge for them seeing the Prophet protesteth that hee came seuen times a day to praise God that is Often he resorted to this sacrifice for this phrase of speech is vsuall in the word to set down a certaine number to expresse an vncertaine thing These remember not the often frequenting of priuate praier thanksgiuing conference admonitiō preparation visiting of the sicke almes giuing which be duties of loue annexed with the former publike duties of religion and as wel to be vsed in the Lords day as the other If this then be not to be done on the Sabbath day when should we do it True it is that with the good seruants of God Dauid and Daniel wee take vp euery day at morning noonetide and euening to praise the Lord but especially wee must remember to speake of these wonderfull workes of the Lord in the Sabbath as that 92 Psalme which is a Psalme of the Sabbath doth teach vs. Thus see how the Sabbath should wholy from morning to night be spent in these exercises and therefore is it set apart from all other dayes because that worship of God which we doe but in part on other dayes may now wholy be spent on the Lord. We see in time of Poperie how holy men would be at their solemne feasts as at Christ his tide Easter Candlemasse as they call it Holy thursday and Al-saints day Were they so superstitious in ill and shall we be cold in good things were they so feruent in idolatrie and shall we be so zealeles in the Lord his dayes wherein we haue all things doth not this day teach vs the benefits of Christs birth the profit of his Passion the fruite of his Resurrection the glorie of his Ascension the ioy of the comming of the holy Ghost doth it not teach vs how in this world we may praise God with his Angels and how hereafter we shall be occupied in heauen Wherefore let vs pray often in that day let vs examine our hearts what sinnes we haue done what benefits we haue receiued let vs prepare our selues before the congregation is gathered when they are assembled let vs so pray and heare that after the departure we may examine our hearing by meditating applying and conferring the prayers by the effects of them Thus in priuate and publike exercises in matters of religion and practises of loue we are to spend the whole Sabbath Alas how far are they now from praising God now seuen times in the day who passe it ouer in pleasures and so end it in their owne delights who no maruell must needes slip in common life who fall so deepely into God his course Doe I praise thee By naming one part of the exercise of God his worship hee comprehendeth many for it is not like that he contented himselfe with praising of God but that he also prayed heard meditated and conferred of the word and setting downe by name that whereunto we are most vnapt and most hardly drawne he includeth those things which
cast off all our admonition with a iest Some thought Paul should haue reproued Nero but it was a rule in the Primitiue Church and the Schoole men haue obserued that furious Tyrants may not be reproued least they disturbe the peace of the Church Elias was more plaine with the Kings in his time albeit he was left alone If thou hast authority thou maist reproue all that are vnder thee Reproue strangers onely of open and known sinnes no Samaritan at al vnlesse he be wounded Let vs in performing this dutie obserue diuine rules well for some are as vnfit to reprehend and to be reprehended as Esaus Plowâ—â—are was to make a sword 11 Though good duties are to be done yet euery man is not fit to do euery good duty therfore let vs see who is fit to execute this worke of reprehension The eie is a tender part euery finger must not be taking in it for of an action without skil commeth an end without fruit This dutie doth not consist in readines of vtterance nor in bitternes stinging words but in good sound iudgement which maketh a man fit And to this are required three things which answere to those in the bodily sight first the cleerenes of the eye secondly the right situation of it thirdly not to be hindred without By the eie the minde the seate of knowledge is vnderstood here in they must be rich It is promised Esa. 64. that the people vnder the Gospell should excell in knowledge the Leuites vnder the Law and it may appeare it was so in the Primitiue Church for they became most ready and familiar in the holy Scriptures in so much that womeÌ„ began to grow so cunning that there was a generall prohibition that they should not speake in the Church Daniels prophesie was that in the later times men should run ouer bookes and if wee cannot so abound yet must wee get a through knowledge of things against which wee deale by reprehension Christ finds the Pharisees often short and blind albeit they gloried of great knowledge though the Phylacteries were broad yet their heads were shallow So it is also with vs ther are many dim eyes which haue need of that eye salue Reuel 3. If any thing be ambiguous we cannot hit the ioynt to restore the member that is loosned Gal. 6. 1. And so in our building all will downe in the tempest that we build with vntempered morter Nothing can abide soundly in affection that is not surely grounded in the iudgement That which Philip said to the Eunuch may heere well bee vsed a little changing the word in the originall Doest thou knowe what thou doest condemne And it is said well of Peter that many speake euill of those things they know not but they doe as Balaam fetch their diuinations from others and so cannot speake according to time place persons but as they are then prouided Secondly the eye must stand rightly in his proper seate for if it stand awry we cannot see well how cleere soeuer the eye be This site and right place of the eye the old writers call intentio vitae and that is that which euen their owne consciences knowe and other men often see they leuell at in their whole life The right situation of the eye is this if we set before vs this scope to please God without any sinister respect albeit some can looke awry and that sildome and that shortly and waxe not worse and worse but more zealous He lookes not aright that hath a worldly end as Balaam would now then looke to Gods commandement but because his heart and minde was fixed on the wages of iniquitie his eye was euer ouer his shoulder and in the end shewed hee was blinde indeede Thirdly the outward hinderances are the beames that are in the eye and they are those sinnes that are past shame and sorrow and such as may be felt at midnight They receiue many diuisions they vpholde wicked practises they bee such as the Disciples cannot cast out they are directly opposite to the calling of a Christian. They that worke this trad are workers of iniquitie of whose eye and iudgement marke Dauids question the answere whereof is soone made Are they not all without vnderstanding that worke wickednesse And this is the reason why the Fathers hauing lesse meanes of knowledge than wee yet saw more concerning heauenly things then we Albeit Christ saith of this eye thou seest a mote yet hee speaketh but of his false imagination for it is hard for him to see a mote that hath a beame in his owne eye hee may onely thinke there is a mote where there is none and therefore no man is to beleeue him And yet this man challengeth to himselfe authoritie not only to dispute but also to reproue yet little reason is there of the first but none of the second Besides whereas the end of reprehension is amendment hee is like to make him worse for seeing how little hee accounteth of the beame that is in his owne eye he may gather if that hurt not him his mote will hurt him lesse nay he is more like to plucke out the eye than the mote out of the eye It is a generall rule that hee that doth willingly reprehend and feeles not a mixt affection of sorrow and feare is not fit for it Our owne loue is the measure of our loue to others he cannot then be good to others that is not first good to himselfe Chrysostome saith Canst thou know another better than thy selfe He that loueth another more than himselfe in spirituall things he is void of charitie We must therefore euer take heede of these beames in our owne eyes for if we so cast aside our eye after preferment wee set the fist commandement aboue the first and make our selues vnfit for the practise of the dutie of Christian admonition 12 The people so profited by Moses sharpe rebuke that they after came to aske him counsell as loth to displease him when they sawe that he was angrie for Gods cause and their sinnes Where we see how needfull it is for a man to haue his conscience ript vp and to take heed when the Minister of God doth with anger rebuke that then we doe rightly interpret his anger for the diuell will be too busie to perswade that he doth it for his own pleasure And the Ministers of Christ must take heede to rule their anger euer intending principally Gods glorie and the profit of their brethren 13 In admonition when we loue too much the person we slacke our zeale against the sinne when we are too zealous against the sinne we forget meeknes and loue to the person It is the greatest iudgement of God vpon the corrupt iudgement of the world that vntill sinne be prodigious and monstrous such as goeth round about the world wee are not moued with it When wee admonish others of sinnes as of iesting and such like
their whole possessions to giue to the preachers as it was done in the primitiue Church 5 The nature of true zeale is set downe Heb. 10. where the Apostle heauily threatneth them that willingly giue ouer thēselues to sinne there is named in the proper tongue the zeale of fire For as fire is not without heate so zeale is hot cannot long be holden in It is set downe by the contrary Reu. 3. when after the Church of Laodicea for her lukewarmnes is threatned to be spued out of the Lord his mouth it is added be zealous and amend where we see zeale to be opposed to lukewarmnes which is too temperate an heate for the profession of the Gospell Againe I. Cor. 14. 1. that which in our common translation we reade Follow after loue couet spirituall gifts c. the naturall text hath Be zealous after the more excellent gifts And Rom. 12. Be feruent in spirit i. let God his spirite kindle in you a fire which may flame out of you Now there are diuers kinds of zeale as the zeale of the world of the flesh of false religion according to the world And euery man is eaten spent consumed with some kind of zeale which must shame vs if we haue not the true zeale for that this zeale leaueth in vs some aduantage and recompēce which the world and carnall men haue not For when they haue spent set on tilt all the strength of their bodies powers of their minds they haue no gaine but torment of consciēce wheras the godly being spent in a good cause haue that repaired in the inner mā which is cōsumed in the outward Now to know what that true zeale is as neere as by properties we may describe it wee must first vnderstand that it is grounded on knowledge For if our zeale be not according to knowledge much like to the zeale of them spoken of Rom. 11. wee may come to persecute the Trueth and thinke we do very welll Our zeale must begin where the word begins end where the word ends that in all things it be proportionable to the word Our Sauior Christ rebuketh the Pharisies for straining out a gnat swallowing vp a Camel for tithing cummin seed and mint and for pretermitting the weightier matters of the Law wherein they bewrayed a rotten zeale in that they were carefull in the lesse and carelesse in the greater points So now a dayes many rather desiring to be counted zealous then to be zealous for a ceremonie wil be as hot as may be and yet in more principall poynts of religion they are as cold as can be in greater causes let this be our canon to vse greater zeale in lesse matters let this be our pedagogie to vse lesse zeale so that we remember to count nothing small in the word and that we can increase decrease in affection as the thing loued doth increase or decrease in goodnes If I say we can zealously pursue the most principall things and for the peace of the Church can tolerate lesse things for if any man in matters of lesse importance list to be contentious we haue no such custome neither the Church of God wee shall obserue this 1. rule still remembring this caution that we count nothing small commanded or forbidden in the Word The second rule is that wee haue an eye as well to things inward as outward our Sauiour CHRIST reprehendeth the Pharisies for that they made cleane the out side of the platter and left the inner-side foule whose liues though outwardly they were without reproofe yet inwardly they were full of pride disdaine self-self-loue such like Wel our zeale must begin within and in time appeare without we must no lesse feare to doe euill being by our selues alone then if we were eyed of the whole world least that we become as painted sepulchres and as such dishes as are cleane without and foule within A branch of this Rule is to haue a narrow and iealous eye of our owne corruptions lurking in the bottomles pit of nature and gaged onely by the word and spirit When we loue to be hypocrites in dissembling this naturall corruption and yet are busie in pretending some outward sanctimonie the iustice of GOD in time will vncase vs then the sinne which we would hide shall appeare in the face outwardly and the good which in Truth wee neuer loued shall be seene neuer to haue bene in vs. Herein then we may go to schoole with the couetous man who had rather be rich than be counted rich that we may rather be godly indeed than be counted to be godly least that seeing wee be not such indeed as we would bee we become notoriously to be such as we would not be 3 The third rule is that we keepe a tenor of zeale in both estates as well in aduersitie as in prosperitie Manie in peace are professors who in time of troubles are persecutors who louing the peace of the Gospell not the Gospell it selfe doe more bewray that they were neuer truely zealous Others whilest they be vnder the Crosse are very demure and deuout who if once they come aloft forget the simplicity of the Gospell and fall to the securitie of the world Hereof comes that fearefull complaint that men hote in preaching and professing while they are vnder are choked in their zeale when they come to preferment Such men are glad not of the gospell but of the prosperity of the gospell such men will be sad not for the want of the Gospell but for the aduersitie which followeth the persecutors of the Gospell Our triall herein may bee thus if our priuate estate be prosperous wee lament with Dauid the estate of the Church being ruinous or if our priuate estate being perilous wee can reioyce with Paul in the estate of the Church being prosperous our zeale is according to truth Dauid neere the Crowne for his happines fasted for the estate of the Church lying in abhominable filthines Paul a prisoner in bonds thought himselfe at libertie so long as the Gospell was free 4 The fourth Rule is that in pure zeale wee be patient in our owne causes and deuoure manie priuate iniuries that the Lord his cause may the better be prouided for haue the better successe Many can be as hot as fire in taking vp their owne cause who are as cold as yee in defending the Lord his cause This Rule obserued would sow vp the lips of the aduersarie who though for a time he thinke vs to be cholerike mad-men madly reuēging our priuate affections yet one day should confesse that we sought not our own cōmoditie but God his most precious glorie And to stretch this examination of our harts one degree further let vs beware of that corruption which springing from self-self-loue will giue vs leaue to reioyce at good things so long as they be in our selues but repineth at the sight of
heare thou the word of God preached diligently Potest enim tibi id in animo contingâ—re quoa Eutycho in corpore 2 There bee some of this sect that will yeeld vnto men their bodies to doe with them what they will but their soules they say are for the Lord. And why not their bodies for him also they haue an inward and a darke kinde of godlines that so thinke it enough to make the night or a corner of their chamber a witnesse of their religion which kinde of men are to giue an account for detracting from the Lord his worship Others there are and they will goe to the congregation but it is when the chaine of idlenes other busines is growne so long that they may goe with some case Some will come to the Church more often but when the iudgements of God are denounced they say they shal not come neere them Deut. 29. 19. we are deliuered though wee haue committed all these abominations We haue al vncircumcised eares and naturally we haue a praeputium before our â—ares and they that are skilfull in Anatomie knowe that there is as it were a hammer at the â—are which will open wide when wee heare vanitie but it is fast shut when the Lord speaketh vnto vs. It is a common disease in others to seeke after varietie and so after vanitie and so nature desireth an infinitum And these meÌ„ either hunt after words which may cause them to erre from the word of truth or else they say they heare such cold vncomfortable sermons as they cannot away with If good gifts bee ioyned with the preaching of the word and we heare the word with the gifts it is a question whether we heare for the words sake or for the gifts sake but if the word come without such glorious gifts a man may stirre vp himselfe sufficiently thereby And when it doth come to passe that such vnsauory liquors be drawne out of mustie vessels we must be driuen to this consideration that God for our dulnes hath shut vp the mouthes of his Preachers and hath denied the power and puritie of preaching vnto vs and that our dead and deafe eares are the cause that the Lord tieth vp the strings of our Preachers tongues Neither is this to smooth or sooth vp any one in negligent vsing of their gifts for the Lord will haue his gifts vsed and a candle put vnder a bushell is not of the Lord his setting it is the diuels doing when our gifts are suppressed Well if we haue eares and heare not the word then is no difference betweene a mans eares and an Asses and it is rather a propertie of Idols which haue eares and heare not haue eies and see not And as they that haue mouthes and speake not are rather Idoll shepheards than true Pastors so they that haue eares and heare not are rather Idoll gazers than true hearers of the word Againe for this cause we must heare because we heare the most excellent obiect the obiect of the eare is a sound or voyce now the most excellent sound is the sound of the Gospell the most excellent voyce is the voyce of the Preacher Another reason may be that our members are put to their best vse when they serue most for the glory of God as our feete are put to the best vse when they carrie vs to the congregation our hands when they are lift vp in prayer our eares when they be hearkening to the word of God and therefore they prouide well for themselues that early in the morning before they doe any thing else doe put out their members to the best vse in the worship of God And surely if there were nothing but the bare word of God deliuered vnto vs as it is a thing containing the will of God it were worthy the reading hearing and meditating but when it openeth to vs the treasures of saluation when it teacheth vs wisedome and equitie so as we may be able to discerne euery affection it is a thing much more worthie our trauell We think that we may flie vp to heauen by the wings of profound knowledge but saith the Scripture that learned preaching shall saue vs No the foolishnes of preaching must saue vs all our saluation must be fetched from hence therefore it is worth the hearing this is Ioels trumpet and of great force We must learne therefore to vse a preparation without which all our seruice stinketh before the Lord. When thou enterest into the house of the Lord looke vnto thy feete Eccles. 4. 17. Stand in awe saith the Prophet commune with your owne hearts Psal. 4. And Iob. 1. 6. Iob is said to sanctifie his sonnes 2. Chro. 30. 18. 19. though many of the people had not cleansed themselues yet Ezechtas prayed for them that prepared their whole hearts to seeke the Lord. But all we rush to the congregation as a foxe out of his forme And though we haue knowledge enough yet we had need to be straighted because we are as a broken bow and in seeking of knowledge we must seeke it fruitfully scire vt scias audire vt audias is meere vanitie Euery one would be a patient in the word of God but there be many pragmaticall things Beatiqui audiunt What is that enough Beati qui ambulant qui custodiunt eati qui perseuerant If we will not heare the time will come when we shall be constrained to heare if we will not heare when the Lord speaketh we shall crie but not be heard if we heare it as a bond to tie the Lord to heare vs againe according to his promise 3 Looke how neere we come vnto the practise of Dauid so neere are we to the liuely members of God and looke how farre we are from that so farre are we from the image of God Men rather seeke for profound knowledge than for faith that worketh by loue and couet more the ministeriall doctrine than after the power of the Spirit Therefore God who is as able to send a lying spirit into the mouthes of 400. Prophets as into any of the meanest Israelites doth punish them commonly with strange doctrine giue them vp to strong illusions We ought to haue such a burning affection in vs that we should not be able to expresse it as Dauid had who because he could not expresse it vseth an exclamation Psal. 119. 97. O how loue I thy law but mens hearts are dull and their spirits heauie they are farre from this affection that was in Dauid 4 Our loue to Gods word is a triall of our loue to God he that trembleth at Gods word and is obedient vnto his voyce doth better than he that offereth sacrifice and he that loues Gods word doth loue God and else not Where the loue of a man is the practise will be there Matth 6. where the treasure is there will be the heart As the couetous are bent vpon their riches as the adulterer is bent vpon his
none there it is good to make many doubts and hence commeth conference all these meanes are to be vsed for God sometime blesseth one and not another we must vse all least we should tempt God some heare and not reade some reade and not meditate some keepe their studie and neuer conferre Faith is a knowledge it is called a demonstration it hath alwaies relation vnto the word as the schollers learning is the Maisters doctrine Wicked men know the Scriptures as it is a knowledge but they cannot applie it and haue the true vse men of God speake as if they were moued therfore the interpretation of the scripture must be of the same spirit no man knoweth the minde of God but Gods spirit CHAP. XII Daemonis appellationes or the diuers names giuen to the Diuell in scripture THE Diuell is called Daimôn of his great knowledge and great experience Diábolos of his slaundering and false accusing peir ázan of sifting boring and broching the faithfull to see what is in them skoloposarkòs of making vs subiect to the rebellion of the flesh the Diuell of doing euill or à diuellendo or else as in the old english monuments the diuels fetched from the Greeke Diábolos for his authoritie the Prince of this world that is of the corrupt estate of the world for his forme and vgly shape the Prince of darkenes for his vntruth a lying spirit for his filthines an vncleane spirit for his hurting a serpent for his experience in hurting an old serpent for his strength a Lion for his greedines a ramping or roaring Lion for his poyson a Dragon for his alluring a tempter for his constraining an armed man hauing store of darts sometimes he ramps and roares in one sharpe with hornes and clawes full of terrour in a Lions skinne which is especially in the euill day at the houre of death Sometimes he transformes himselfe into an Angels shape in bright apparell full of compassion in the mantle of Samuel in a religious habit full of scripture euery other word is scriptum est setting an ambush of Diuels to inuade vs holding the crosse and this is his craft If he be able to change himselfe into an Angell of light much more is he into a shadow of the night for he setteth his nets and diggeth his pits in euery thing to take vs in our flesh by ease or pleasure or pride of the eyes suis mimis by death and the feare of it In our soule he hath his forge and bellowes euill motions lusts suggestions to kindle the fire of concupiscence in our affections bending our feare and our loue and such like to that which they should not be imployed vnto in our reason by casting doubts and planting the roote of bitternes in vs which is infidelitie in the creatures by abusing of them or by vnthankfull receiuing of them in the world by hauing his nets in riches preferments euill examples customes and euill companie in melancholie humors perswading despaire to be true sorrow in cholericke bodies perswading wrath to be good zeale in ciuill wisedome by mingling policie with Christianitie in our best motions by mingling with repentance distrust in Gods mercies with faith securitie in making vs measure Gods loue or hatred by blessings or afflictions of this life in preuenting vs of good by breeding in our hearts a loathsomnes of the word and wearines in the meaner in stripping Christ of his high Priests garments and true office of mediatorship vrging sometime these sayings Except ye also repent ye shall all likewise perish which kinde of sentences are not so properly his as belonging to his office which is a Mediator and true Sauiour 2 Sathan is inuisible changeth himselfe into an Angell of light that he cannot be discerned by the eye no nor by reason he windeth himselfe into our reason Peter thought Christ should not dye what reason was it that the sonne of man should dye CHAP. XIII Of the contempt of the Ministerie 1 IEhu being threatned called the Prophet a madbraine for so they iudged of them that digressed any whit from the set composition of words and orderly precepts of their arte which no doubt therefore hath and will come to passe because men can no longer either lend eye or eare than either they can see by reason or discerne by arte or whiles the speaker keepeth himselfe within this ordinarie course of stile or carieth himselfe euen in an orderly and oratorious period so long as wittie inuention comely compassing of matter proportionable measure of words are afforded but if a man come to cut vp the conscience and in some vehemencie of spirit dealeth more roughly and lesse orderly with their speciall sinnes then he is brainesicke and runneth as they say besides the text Neither are these complainers sillie soules but learned Parthians and wise Arabians men elaborate in arte skilfull in precepts and proud Babylonians who cannot discerne betweene a godly vehemencie of spirit for the Lord of hosts sake and a rayling austeritie of speech for malice or vaine glorie sake If then Paul be misconstrued wrongfully he must recompence such sinnes with meekenes patiently whereby often the Lord hath brought to passe that the proudest heart of most obstinate gainesayers haue beene more broken seeing the mild sufferance of the Ministers of Christ than if they had beene pursued with most hote reuengement which then especially experience hath proued true when the Lord with some crosse and humilation sealing the truth of his faithfull and zealous seruants hath caused many to thinke themselues to haue resisted the graces of God and persecuted the gifts of God in them whom they thought before to be curious precise and seekers of singularitie 2 Grieuous enough it is when our corne our cattell our goods and treasure shall come to the tables of our enemies but what though we be yet freed from such Chaldaeans yet is there a great famine in the land which they little thinke of that are the Church-robbers whom we falsely call Patrons of the Church Little thinke they of it who in stead of feeding to saluation starue many thousands to destruction in whom if there were any loue of God from their hearts I dare say and say it boldly that for all the promotions vnder heauen they would not offer that iniurie to one soule that now they offer to many hundred soules But Lord how do they thinke to giue vp their reckning to thee who in most strict account wilt take the answere of euery soule committed vnto them one by one Or with what eares doe they often heare that vehement speech of our Sauiour Christ feede feede feede With what eyes doe they so often reade that pearcing speech of the Apostles feede the flocke whereof you are ouerseers looke vnto the flock committed vnto you But if none of this will mooue them then the Lord open their eares to heare the grieuous grones of many soules lying vnder the grislie altars of destruction
other part yet remaining in vs still subdued vnder sin in which the Lord of mercie doth not esteeme vs but in that new man which is fashioned againe according vnto his own Image In so much as S. Paul doubteth not to say that the sinnes of the faithfull proceeding from the remainder of corruption yet abiding in them are not their works but the works of the flesh which being already wounded vnto death by the power of the death of CHRIST languisheth more more and shal finally be abolished by death which is the ende and accomplishment of our mortification and fullie endeth the battaile betweene the flesh and the spirit What shall I say of the loathing of this life and the vanitie thereof of that desire which is in the children of God to be dissolued and to be with Christ of contentment in all estates patience in afflictions constancie in truth loue towards those that loue the Lord pitie towards those that are in miserie and the desiring of the good euen of their enemies and thos that hate them Which vertues though they beare not an equall saile by reason of the weaknes of the flesh and of the malice and resistance of the enemie yet are they vndoubted testimonies of our loue towards God which is not but in those who are first beloued of him and haue tasted how good and gracious he is If we shall looke vnto the exercises of pietie of the worship of God though we may here aâ— else-where complaine of our wants and defects yet we shall through Gods goodnes finde matter of comfort Remember therfore what mercie the Lord hath shewed you in this part with what desire affection you haue heard the word of God how precious it hath bene vnto you aboue gold euen the most fine golde how sweet and comfortable euen aboue the hony the hony combe Remember with what fruit of knowledge in the will of God increase of Faith in his promises purpose and endeuour of amendment of life you haue oftentimes heard the same Call to minde with what zeale and earnestnes of spirit you haue sometimes called vpon the Name of God both publikely and priuately with others and alone by your selfe with what ioy and reioycing of the soule you haue praised the Lord for his mercies towards his Church and towards your selfe Call to minde what hath bene in you at any time the power of those Sacraments which are annexed as seales vnto the promise of saluation by Christ and how farre they haue by the blessing of God erected your minde in hope and assurance of his goodnes towards you If your present discouragement resist the comfort of these meditations it is no newe thing that in our weaknes wee should after the manner of those that be sicke disaduantage our selues of that which might doe vs good yet remember how iniurious a thing it were to esteeme the children of God by their present agonies and conflicts of conscience rather then by the comfort of that estate wherein the grace of God shined plentifully vpon them and in them For as when men are diseased it cannot thereof be concluded that they were neuer in health so the present discomforts of the children of God though they take away the sense of his mercie for a time yet they are no repeale of his former goodnesse and fauour towardes them nor denie them to haue bene euen in their owne iudgement and feeling deare vnto the Lord and still to bee though the storme and tempest of their present affliction suffer them not so liuely and comfortablie to enioy the same as before For which cause they must with Iob and Dauid call to remembrance the comforts of times past from thence to assure themselues of the returne of the good hand of the Lord in due time I doubt not but you can be witnes vnto God and to your owne selfe that the time hath beene when your comfort and assurance of Gods fauour was such as Sathan himselfe could not denie the testimonie which then the spirit of God did beare vnto your spirits Now the gifts and calling of God are without repentance and whome hee loueth he loueth vnto the end neither doth our saluation depend vpon any thing of our owne for then we should a thousand times perish and fall before the enemie but vpon that eternall and euerlasting loue of God wherewith he hath loued vs in IESVS CHRIST before the foundations of the world were laide which loue of his if it hath at anie time bene made knowne vnto vs and apprehended of vs we haue assurance greater then the testimonie of men and Angels But you will say that which sometimes I felt is now gone and in stead thereof I am perpetually oppressed with the horror of the wrath of God iust against me for my sinnes It is true that the power and sense of Faith is not alwayes alike in the children of God yet is it a false and sophisticall conclusion suggested from him that is a lyar from the beginning and the father of lying to say we feele not faith therfore there is no faith in vs. For in many diseases of the body wee haue no sense of life and yet wee liue the Sunne shineth not in the night season nor when it is obscured with cloudes shall wee say therfore that there is no Sunne or that it hath vtterly no operation Admit also which yet may not be admitted that the Lord had for a time vtterly giuen vs ouer can wee conclude thereof that he will neuer againe be mercifull vnto vs Nay hee that found vs when wee sought him not will surely returne vnto the worke which hee hath begun though he seemeth for a while to haue forsaken it There is sometime as it were an eclipse of our faith and of the feeling of the grace of God towards vs but let vs assure our selues that as the Sunne and Moone doe not perish in their eclipses nor loose their light for euer so in this eclipse which happeneth for a time vnto our faith and sense of Gods goodnesse the same shall not perish or lose his vertue for euer but shall in good time bee restored or rather quickened in vs againe vnto our further and more assured comfort This you haue seene in many deare children of God whose heauinesse hath beene knowne vnto you that they haue not beene forgotten for euer but that the Lord who seemed for a while to frown vpon them did in the end cause his most gracious and louing countenance to shine vpon them againe you haue felt it in your selfe that there hath beene an interchangeable course of sorrow and comfort of faith and feare and that the one hath continually succeeded the other that the same hand that humbled you did raise you vp againe that he that inflicted the wound into your soule applied thereunto the
properties thereof 244 Flesh what it is 289. 224. how it must be kept vnder 808. combat betweene it and the spirit 221. 225 Fooles who be 625. diuers kindes of follie 732 Forgetfulnes the cause of it 609 Fornication 501 See Adulterie Why God seemeth somtime to forsake his children 397 39â— Frailtie to be borne with 545 Friendship Rules to bee obserued therein 14 with whom it should be made 624 Friends not profiting in godlines 857 Free-will 477 525 Freedome of ioy and freedome of sorrowes 484 Fruites 12 Furies 589 G GIfts extraordinary 15. of the spirit 694 Glorie vaine 273 God his patience mercie 694 his countenance 544. to see feele it 662 two notes of his goodnesse 847. three notes of his fauour 680 his works 748 his Temple 804 his iudgements â—â—â— no flying from it 6â—8 his Anger and wrath 696 his word the power and priuiledge thereof 8â—8 his prouidence 466 850 Godlines 533 hard to come to 466 the mirrour of it 525 true godlinesse and religion to be preferred before all worldlie things 383 two speciall things to attaine true godlinesse 466 godlie often troubled with vnbeliefe 495 Blasphe mers of the godly 3. â—orts 419 Good name 264 261 259 Good workes 15 See Workes Gospell what it is 72 88 772 824 the triall of our loue to it 766 contempt thereof punished 649 â—24 How it is said to kill 20 Grace 649 692 decay of Gods graces how dangerous 15 what miserie grace doth free vs from 38 what good things it maketh vs to enioy 381 the fruites and effects thereof 381 382 the price of Grace Ibid. the rarenesse of it 382 the continuance of it ibid. Hee which is once in the estate of Grace shall bee in the same for euer 398 how God takes away one grace from his seruants and puts another in the roome thereof ibid. Griefe 25 7â—8 522 for sinne 15 242 for other mens sinne 457 good to bee grieueed 102 681 griefe because wee cannot grieue 194 Gripings fallen in the bodie 2 H HArdnes 716 79â— the cause thereof 16 57 two kinds thereof 255 a great plague 718 to haue a feeling thereof is good 681 Haruest 165 Haste to doe good things 36 800 too great haste hurtfull 2â—1 Hatred of sinne 320 Health not to attribute it to Physicke 639 Hearing of the Word 72. the best hearing 708. how wee must heare 196. 34â— preparation thereto 709. 53. profite thereby 59. how manie sorts of hearers and what to bee obserued therein 834. 835 Heart 1â— 5. 271. 115. two causes of watching ouer it 24. nourishing of euill in the heart 171. fainting of it 6â—1 circumcision of it 70â— In ofâ—ering our selues to Gods seruice wee must search and digge deepe into our hearts 387. Fiue marks of an vpright heart 387. 388. he must haue a sound heart that would haue sound happines 38â— The description and properties of a sound heart 386. 415. 416 Hell the tâ—rmens of it 658. 695 Helpe in neede 728 Heresie â—7 45â— 471. dangerous 720 why men detest it not 472 Hereâ—ikes 529. how different from Christians 54. Ciuill conuersation of heretikes 454. They are discouered by the crosse 455. why so fewe heretikes conuerted 467 Holie Ghost of the sending of it 216 See Spirit Hope 497. 754 Humilitie 18. 796. 467. true 28â— in the godlie 269 a speciall grace 825 86â— from whence 8â—0 the meanes of it two â—34 3â—5 want of it hindereth in godlinesse 520. phantasticall 270 Hypocrisie 19. 140. 574. grosse and close 266. Markes 717. vnâ—ased 8â—0 Triall of it 44. kindes 202. how it differeth from godlines 715 Hypocrites God hath a quarrell against them 386. hee loathes their seruicâ—s ibid. they liue in continuall danger ibid. I I Dolatrie occasions of it to bee aâ—oyded 220. Idlenesse is occasion of sinne 646. of stâ—alth 78 Iealousie godlie ouer our selues a thing most necessarie 510 Iests 20. foolish â—estings 52 Ignorance of the people must make the Ministers warie 209. 15â— of old age 685. cause of disobedience 733 the Saints bewaile it 501 Ignorance a cause to humble vs 475. wilfull ignorance and voluntarie perdition 473 Ignorance and error differ 869 Imaginations if rouing dangerous 467 Impatiencie 7. 8. the cause of it 704. a good meditation against it 674 Impenitencie the causes of it 781 Impietie discouered 764 Impudencie how it commeth 79â— of our time 848 Incredulitie in Gods children 537 Infidels haue no good name â—61 Infirmities to see and to bee grieued for them 727 Iniurie how to beare 727. what are to be borne 730 Iudgement 727. what strengthen it 19 how to attaine to it 175. who are hastie therein 202. corrupt iudgement 466. day of iudgment 648. 657. how it is said to be neere 658. sudden 7â—8 three things in it 65â— consideration of them 469. foure reasons approuing Gods iudgements to bee good 414. iudgement for the word of God 406 a visible iudgement of God 501 Iusticiaries 103 Iustification by Faith 678. 848. Arguments of it 243 Iustice two Courts of it 679 Ioy 323. true 46. sweete 986. of a good conscience 693. to the Worde 14. tryall thereof 16. it may be lost 248. Difference of the godlie and godlesse therein 31. Two kindes of it 725 Ioy of saluation how great 293 to labour for it 294. two sortes of ioyes in receiuing of the Word 294 K KIngdome diuerslie taken 287. none shall appeare in it which make not an entrance on Earth 289. What must be solde before wee can possesse it 302. Kingdome of CHRIST how to know where it is 221 Keyes of the Kingdome committed to all Ministers 288 Knowledge 664. â—4 general 20. their knowledge purâ—lind that either know little or knowing neuer so much doe practise nothing 474. to what end God giueth knowledge 410. the vse and abuse of knowledge ibid. true where and how to finde it 6â—4 wrought by the Spirit 229. how confirmed 498. sinnes after it 10â— to sinne against it a tempting of God 8â—6 why wee profit not thereby 196. corrupt kindes of it 721 Knowledge ministeriall 453 L LAw of God 138. what it is 72. why giuen to all 132. morall and naturall differ 154. morall before Moses 829. morall and ceremoniall how abrogated 133. how to be preached 59. difference of the Law and the Gospell 889 Learne what a christian should specially desire to learne 396 and where ibid. League none with the wicked 611 Libertie to take heede vnto it 10â— 457 outward libertie brings inward bondage 468 Libertines against them 380 Lies 659 Life and the shortnes of it 659 it is but the present time 660 Light refused for darknesse â—73 Loue a true token of it 14 520 of God 113 695 4â—4 545 of our brethren 685 of the word 87 766 arguments of our loue to God 454 456 natural loue must giue place to heaueÌ„ly loue ibid. we may not loue that best which the world esteemes best 516 to loue God onely as wee bee taught in his word 49â— duties of loue 160 how
deceiueth 501 hard to beleeue it 508 sixe meanes to profit by it 173. 174 c with out it no faith sacrament or repentance 237 three questions of the operation of it 857 a good note of our loue to the word wherein it consisteth 470 a true marke thereof 471 generall plagues for the contmpt thereof 513 Words idle and euill prophane the Sabbath 170 World 43 their iudgement of the godly 262 the loue of it 721 in what respect it loueth sâ—nne 616 how farre it fauoureth the Gospell 820 Workes 15 826 two rules of good works 〈◊〉 the reward is of mercie not of merit â—â—7 motiues thereunto 827 they are necessarie for all 828 workes without warrant are works of darkenes 475 why good workes are to be done 838 Worship God requireth the vse of the body as well as the soule in it 808 147 wil-worship condemned 810 826 Wrath what sinne brings iâ—â— 651 how to speake of the wrath of God 696 how great it is 197 Y YOuth the sinnes thereof 100 vnbridled affections thereof how dangerous 636 726 it is dissolute 637 it being spent in vanitie commonly ends old age in prophanenesse 464 Sathan laboureth especially to poyson it 653 it must renounce pleasure 800 it is blessed of God 465 Z ZEale properties of true zeale rules of it 255. 256. 829. 830. 50. 542. 543 c. triall of it 653. 814. incident to all 517. diuers kinds of it 541. zeale of the flesh 46â— FINIS Or Posthumes Luk. 1 3. 2 Ioh. 1. Prou. 10. 21. Ephes. 4. 13. Intemperantiae genus est Seneca lib. 13. epist. 89. Non discentes necessaria quia superuacua didicerunt Seneca In his Schoolmaster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hip. lib. 1 Aphor. 1. Pro. 25 11. Cypr tract 4. de Idolor vaâ—it Magnum esse solem Philosophus probabit quantus sit Mathematicus qui vsu quodam exercitatione procedit sed vt procedat impetranda illi quaedam princifia sunt Sen lib. 13 Epist. 89. In his Apologie In the same Booke D. Lopes Noctâ—s Atticâ— Gellius Phauorinus Da mihi Mâ—strum In his Epistle before his notes on the Reuelation M. Hopkins He knew right well the Poets wittie counsell Vos ò Pompilius sanguis carmen reprehendite quod â—â—n multa dies multa litura coercuit atque perfectum decies non castigauit ad vnguem Heb. 9. 14. Rom. 6. 22. Donat. in vit Virgil. Gen. 6. 9. Ruth 2. 20. Luk. 21. 1. 2. 2 Tim. 1. 26. Mat. 25. 34. Triall of affections How to labour for knowledge and affection Naturall affections When to suspect affectioÌ„ See more in the title of iudgement sect 1. Slothfulnes Feeling Of sudden gripes and nips in the bodie and feares in the minde Prayer In afflictions to descend into our selues and to ascend to God Deut. 30. 1. 2. 3 4. Simile The diuell cannot hurt vs till we haue hurt our selues The crosse doth seale and season Gods graces in vs. Three things in all trials Publike calamities must affect vs most Extraordinarie affliction in appearance See Affections pag. 1. Psal. 91. Heb. 1. A Papist became a â—amiiâ—st and so an Atheist and his end Feare of Atheisme to increase rather than Papisme The mistiking of our ordinary callings how dangerous Meditations in labour Mariage Entring into a calling without gifts to discharge it Change of places Immoderate or distracting cares Matth. 6. How blinde many be in themselues A dead silence in meetings * Iosias hearkened not to the words of Necho which were of the mouth of God 2 Chro. 35. 22. The godly afflicted consciences feare to displease God A good conscience how sweet and comfortable Prou. 15. 15. The word cures the conscience Esay 28. 16. The true Ministers of Christ neuer cure nor comfort the sicke hastely as wizards doe To find out our speciall sinnes 1. 2. 3. 4. 5. 6. Faith without feeling Causes of deadnes of minde 1. 2. 3. 4. 5. How it comes to passe that Gods graces are more sweete vnto vs at our first entrance into regeneration than after A conscience touched for small sinnes How to proceed in comforting the afflicted 1 2 3 Our ioy in the holy Ghost we cannot expresse Philip. 4. Rom. 14. 17. A threefolde pealce Psa. 41. 1. To beare with impatiencie of the sicke A sweet consolation for weake consciences after their often fals Rom. 11. Simile To powre forth our griefes into Gods bosome Not to hide any one of our sinnes 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Fasting Mariage Neglects in any occasioÌ„ of doing good The spawne of all sinnes in euery man A particular faith Examples God is most free in his mercie therfore let no thought of vnworthines keâ—pe thee from him Simile A measurable feare of death commandable Wishes of death euill Maister Greenhams death Not to iudge of any man according to his state in death How to profit by dreames 1. A naturall dreame 2. A good dreame 3. An euill dreame 4. A terrible dreame Vncleane dreames See more in the title of Humilitie sect 2. How we be hindered in godly meditations Deadnes and dulnes Rules concerning doctrine drawne from examples in Scripture 1 2 3 As Nicodemus Iohn 3 Simile Of starting ioyes and affections to the word which some haue while they are in the Church See before of corruption in C. Hard for the rich to beleeue Simile Faith sound how needfull 1. Ioh 5. 4. The spirit comes by the word Gal. 3. 2. yet is he the first cause of our faith and loue to the word Smile Our care for our familie Feeling How to distinguish betweene Gods spirit and his graces in vs. Simile Prayer without feeling In any case take heede ye draw not carnall ioyes into the place of spirituall ioyes Two works of Gods spirit Euident tokens of true sanctification 1 2 3 4 5 6 1 CautioÌ„s concerning a relapse 2 3 Immoderate feares To submit our selues to Gods haÌ„d acknowledging that he may iustly confound vs yet desiring to meete with his mercies in Christ Iesus To cherish the feare of God in men Noscitur ex comite qui noÌ„ cogno citur ex se. Psalm 1. 1 Rules to discerne such as wee receiâ—e into our societie 2 A true token of loue Societie PerseueraÌ„ce in the vse of the meanes Extraordinarie gifts The pollution and pow er of sin The decay of Gods graces how dangerous Simile Three rules to trie our sorrow for the sinnes of other men 1 2 3 Triall of our ioyes Two extremities of ioy and sorrow Simile Note Conferre this with the 6. Sermon concerning the education of Children Harlots are sooner reclaimed then heretikes Wee find this true alreadie in our time 1 Properties of constant waiting on God 2 3 4 Admonition 1 how the faithfull must â—ee liâ—â— little children â—2 1. Pet. 2. 1. 3 Heb 5. 12. Simile How the wicked often discouer themselues in their death Affections What exercises 〈◊〉 〈◊〉 meÌ„ what fâ—rre vâ— affection
Seâ— Psal. 119 vers 116. 1 Reasons to labour for increase of iudgement 2 3 Triall of our ioy Iests A generall knowledge Simile How the Gospell may be said to kill Loue the Saints 1 Notes of an holy mariage 2 3 4 5 6 If our owne heart condemne vs no man can acquite vs. Simile See before title of concupiscence The father to giue his daughter in marriage Consent of parents Second mariages not to be hastened Est mulâ—er inâ—amis propter nuptiarum festinationem si ante annum nubit In authenticis Iustiniani collatione quarta de nuptiiâ— What meditation is Godly meditation painfull False feares of mâ—lancholie Psal. 119. I am wiser than my teachers Horat. lib. 1. Eâ—ist 2 In vâ—â—ba juraâ—â— mag iâ—â— Meditation helps memorie Iosh â— 8. 1 Tim 4. 13. 15. How to helpe our sudden failing of our memorie in preaching the word The haste of young men to the ministery Mirth Temptation 1 How to discerne and discouer the 2 waies of men 3 Triall of our patience Some eate vp their hearts with griefe Cause of outward wants Murmuring CoÌ„tentation The simple preaching of Christ. 1. Cor. 2. 2. 3. 2. Cor. 4. 5. 6. 7. Hypocrisie Preachers must be farre from wrath 1. Tim. 2. 22. The corrupt actions of the body proceed from the corrupt affections of the soule To attend the holy ministerie and Preaching of the word Prayer in the night Prayer in the day To see our infirmities and waÌ„ts in prayer and to be grieued for them Iames 5. Secret corruptions may hinder successe in good actions Immoderate loue of parents Feelings most vnder the crosse 2. Cor. 12. 9. Meanes The long prosperitie of the Church Rules for admonition 1 2 3 4 5 6 7 8 9 A louing admonition What to consider in reprouing both little and great sinnes How vnwilling wee be to accept an admonition Motiues to practise admonition Simile Neuer trust him that will conceale a sin in vs. Simile Good euil natures Extreame sadnes To deferre sorrowing for some one sinne vnto the more generall accounting time who dangerous Triall of our hearts in reproches A mediocritie A triall of the rich mans faith Delayes Triall of our dulnes 1 2 3 4 5 Change of place and calling 6 7 8 9 Affection and feeling in singing Psalmes Cause of sin within vs occasions without vs. Sins be linked and chained one in another Heb. 3. 12. 13. Simile The triall of our state against any one speciall sinne often assailing vs. To know our speciall sinne How the godly feare sinne more theÌ„ externall crosses How the godly godlesse differ in their ioyes and feares Note True remedies against deadnes and auâ—es Christ is our wisedome Christ is our holines Esa. 11. 3. 4. 5. Christ is our redemption Note Spirituall pride How hard it is to confesse our sinnes to God Sundrie euasions of sinners 1 2 3 Admonition 4 5 6 7 8 9. 10. Discouer confesse the mother sinne 1 Consolations against diuers kindes of griefeâ— 2 3 4 5 6 Consolation against the feare of our owne vnworthines Sinne is wounded by prayer and temptation by resistance Rules for the sicke 1 2 3 4 Publike prayers for the sicke How the Lord corrects the pride of our prosperitie 1 2 Note Sathan buffeteth vs two waies 1 2 Possession 1. Cor. 6. Ye are not your owne Prophanenes Causes of great afflictions 1 2 3 4 5 6 7 8 The golden chaine of our free election 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 * Or as another copie is taken of them that vse violence to come to it Sermon-sicke Schismes Singularitie of spirit Checke of conscience Sathan feared in superstition too much and now in the light too little The crosses of the faithfull euer take away some drosse from them To resist our corruption in temptation Outward temptations Strange teÌ„ptations Against great temptations When to manifest our temptations to our brethren Sathanicall temptations To be tempted with vnbeliefe and the remedies 1 Prayer 2 Reading of the word 3 Confession 4 Attend on your calling with patieÌ„ce 5 Nâ—t to reason with our temptations or the diuel 6 To waite the temptation and so to offer it vp to God in prayer 7 Remedie To be teÌ„pted with worldly shame and the remedies 1 2 When and how temptations breed How Satans temptations follow our affections One fearing he had sinned against the holy Ghost Toresist teÌ„ptation Note Against presumption and dispaire Faith and feeling The growth of faith by two meanes 1 Not to be present at the Masse or any such superstitious seruice 2 3 Visions and preaching Lucrum ex â—â—â—â—o Lâ—â—oâ—â—s puluinarii PreparatioÌ„ to the hearing of the word 1 2 3 4 Simile Meanes of saluation Aduertisements against witchcraft 1 2 3 4 * Not for that they are good or lawfull but of blind people so called and reputed The morning how fit for Gods worship 1 2 3 4 Note Simile 1 2 3 4 5 Preperation to the word and Sacraments Of profiting in holy exercises All our power in prayer commeth from the word Simile Simile Hearing the word profitablie 1 2 3 4 5 6 7 8 Meditation and Prayer Our obedience must be free not constrained Triall of Hypocrites Ceremonies Pride Church Against deâ—â—â—â—s of repentance Repentance Afflictions of the reprobate Afflictions of the elect before grace in grace Note Heb. 3. 13. A sweete consolation Regeneration repeÌ„tance painfull but very gainfull Against spirituall pride Simile The fountain of the heart Simile Death To loue Christ more then his benefites Hearing of the word The loue of the world Word and Sacraments Hearing the Word Carnall Protestants Loue. Zeale Triall of our loue to God Regeneration Regeneration Ioy. Ioy. Loue of the world Ioy. True ioyes Gods presence Repentance Sinne. Repentance Affliction Prayer Word To respect future ioyes and griefes See Psal. 119. Ministerie Temptation Conference Regeneration Meditation of Death Obedience Vaine-glory Gods worship A good name Desires Prayer Offences Humiliation Prouidence Familie Repentance Mercie Regeneration Creatures Merit Temptation Temptation Sathanicall suggestions Mâ—anes Consession Hypocrisie Good things Prophets Familiarity Sinne. Perseuerance Affection Repentance Humilitie Heresie Repentance Persecution Sudden terrors of mind Vnthankfulnes Temptations Humilitie Conscience Securitie Feeling Death Regeneration Regeneration Youth Youth Temptation Sanctification Repentance Mortification Hypocrisie Infirmities Our spiritual vinion with Christ. Affections Admonition Spirits Goodworks Obedience Fauour Report Temptation Mirth Deceit Gods hand Word Vocation Affliction Zeale Temptation Godlinesse Grace Mercie Simile The securitie of the faithfull wandring through all the tribulations of this life Hebr. 12. 15. Custome Eye A coÌ„parison betweene the children of light and darknes How to examine our selues Note well Iudgements Feare ioy Ioy in afflictions The minde The pure vse of all blessings Foolish iesting Late repentance Ministerie The right vse of the creatures Tit. 1. 15. Rom. 4. ExaminatioÌ„ Sinners The â—â—â—re of the godly and godlesse how
is to say whether is the happiest I. Hall ANOTHER IN ENGLISH IN COMMENDATION of Maister Greenham and his godly and learned workes set forth by Maister Holland Preacher of Gods word GReene yet I am may Greenham say and greene shall flourish still Though World Sicknes Death and the Graue on me haue wrought their will The Apostate world me wore with griefe and troubles manifold Whilst that I sought with all my strength her pillers to vphold Then Sicknes came Deaths Sergeant grim my â—arkesse craz'd t' arrest And Death at sheeles with gaping graue receiu'd me for their guest But great Emmanuel mark'd and smilde to see them take this toyle To roote and race out Greenham quite and gaue them all the foyle My soule he plants in Paradise there greene to flourish aye And charg'd the graue my body safe to keepe till the last day And least Death should suppose on earth h 'had blotted out my name He stirs vp Hollands louing minde for to renue the same So that as oyntments precious my workes on earth doe smell Refreshing poore distressed soules whom Sathan seekes to quell Loe here the fruit of godly zeale and zealous pietie In Greenham who triumphs against all Sathans tyrannie In spite of world Sicknes Death Graue and all the powers of Hell With godly Men aliue and dead it alwaies shall goe well F. Hering TO THE RIGHT VVORSHIPFVLL SIR MARMADVKE DARRELL AND SIR THOMAS BLOOTHER KNIGHTS SVRVEYERS GENERALL FOR THE VICTVALING OF HIS MAIESTIES NAVIE Stephen Egerton wisheth increase of all true comfort in this life and euerlasting felicitie in the life to come through our Lord Iesus Christ. PVblius Virgilius Prince of Latine Poets being demaunded why he read the writings of old Ennius made this answere Aurum colligo ex Ennij stercore that is I gather golde out of Ennius his dunghill meaning thereby that though Ennius his Poems were not so exquisitely penned as they might haue been by Virgil himselfe yet much good matter might be picked out of them Surely right VVorshipfull if one heathen man could gather gold out of the writings of another how much more may we being Christians gather not gold only but pearles and pretious stones out of the religious and holy labours of Master Richard Greenham though not all polished by his owne penne being a most godly brother yea more than a brother euen a most painefull Pastor zealous Preacher and reuerend Father in the Church of God of whom I am perswaded that for practicall diuinity which ought worthily to haue the preheminence he was inferiour to few or none in his time VVherefore the same prouidence of God which moued that faithful Minister Master Henry Holland to collect and publish so many of his worthie labours for the good of the Church doth call and allure others to the reading of them and namely you right VVorshipfull who haue shewed singular kindnes as Naomi saith of Boaz both to the liuing and to the dead that is both to good Master Holland while he liued and to his desolate widow and fatherles children since his death In respect whereof shee desired by my hand to testifie hir thankfulnes to both your VVorships as it were by these two mites of this dedicatory Epistle which office of loue to my deare brother deceased and to his widow and children liuing I doe the more willingly tender to your VVorships because I am partly priuie to your kindnes and bountie both towards them towards others The Lord giue mercie saith Paul to the house of Onesiphorus for he often refreshed me c. The same might faithful Holland say and the same may his widow and children say The Lord giue mercie to your houses and posteritie for you haue often refreshed them which being done as I doubt not in faith and from loue out of a pure heart shall be put to your reckning and brought in as a cleare euidence for a comfortable sentence to passe on your side in the day of the Lord Iesus Christ To whose most gratious direction and blessing I commit you both with the vertuous and Christian Ladies your wiues and whole families From my house in the Black Friers this third day of Aprill 1605. Your VVorships readie to be commanded in the Lord STEPH EGERTON GRAVE COVNSELS AND GODLY OBSERVATIONS SERVING GENERALLY TO DIRECT ALL MEN IN THE WAIES OF TRVE GODLINES BVT PRINCIPALly applyed to instruct and comfort all afflicted consciences Affections HE vsed this triall of his affections as of anger griefe ioy or such like in this manner If by them he was made lesse fit to pray more vnable to do the good he should lesse carefull to auoid sin then he thought his affection carnall and euill and not of God but when his anger loue grief and other affectioÌ„s prouoked him more to pray and made him fitter to do good then he thought his affections to be sent from God as a blessing vnto him 2 God sheweth vs often in our affections what we may doe in our outward actions 3 Some labour more for knowledge lesse for affection some more for affection lesse for knowledge some busie themselues in Church-discipline and are slender sighted in their priuie corruptions some be diligent to espie things in others abroad and negligent to trie themselues at home but it is good to match both together 4 Rare good things are pleasant but by vse they are lesse esteemed and rare euill things are fearefull but by vse they become lesse grieuous This comes to passe because we rather bring with vs naturall affections of ioy and sorrow and feare than spirituall meditations which are onely of the true ioy and sorrow 5 We must euer learne to suspect our owne opinion and affection when the case any thing concerneth vs. 6 He said that when for some causes naturall affection deceiued him yet the ordinance of God caused him to doe duties 7 He thought it not good at table to be extraordinarie either in ioy or sorrow vnlesse it were for some special cause but rather it were conuenient priuately to a godly friend or before the Lord to powre out our hearts and after the example of Ioseph to make our affections knowne as little in companie as may be Afflictions 1 HE thought all afflictions to be puttings of him to God from slothfulnes 2 It is a most certaine thing in Gods children that the more their afflictions grow the more their faith groweth the more Sathan striueth to draw them from God the more they draw neer to God although indeed in feeling they caÌ„not see somuch 3 Many can speak faire things in the eares of God so long as they be in affliction but afterwards they will speake euill things in the eares of heauen and earth 4 He said to one complaining of sudden gripes and nips in the bodie Of sudden â—eares in the minde that we should make our vse of them and though it were hard to search the particular
as namely in finding out the Causes Fruites Properties 4 The worke wrought in the affections is this that they are framed either to loue or hatred hope or feare ioy or sorrow according to the diuersitie of the thing which the reasonable part hath seriously considered of For example a man then meditateth on the word when he so remembreth it and museth on it that he goeth from poynt to poynt applying generally somethings vnto himselfe and wisely examining how the case stands betwixt the Lord and him in those things whereby he seeing what is like to follow vpon it hath his heart stirred vp to put something in practise 5 In hearing of the word with others and reading of it by our selues we think we haue to deale but with men because those are but outward things many men will carrie themselues cheerefully but there is nothing more tedious vnto vs without Gods speciall assistance than by meditation to call our selues to account before Gods iudgemeÌ„t seate for that which we haue heard and to deale with our hearts in good earnest for the doing or not doing of the things we haue learned and without hypocrisie to lay our hearts naked before God accusing our selues when we come short of any thing praying also for grace therein confessing our sinnes that we haue been rebuked of and crauing forgiuenes acknowledging his mercie where we haue receiued any thing and begging for the continuance of it and so to depart away either more humbled in our selues to auoide sinne more carefully or comforted in the Lord to goe on forward in weldoing more cheerefully 6 A great companie of men â—â—d euen many prosessors haue an euill opinion of meditation because hauing purposed to passe their time in mirth they feare if they should deale thus streightly with themselues least it would make them melancholike and heauy vpon which occasion they will not so much as abide to be alone nay in the companie of graue and sober men and to keepe them from thiâ— some of great place are content to maintaine Iesters c. But if we will consider the profits which come to those who vse meditation and the hurts which fall on them who vse it not we shall be easily perswaded to embrace it Commodities of meditation and hurts of the want thereof 1 IF we meditate of those generall rules which we haue heard out of the word we shall many times see more cleerely into the truth of it than he that preacheth or at least more than he expressed vnto vs. For by the spirit of God we shall be taught to applie it more particularly to our selues than he did or could doe because we are most priuie to our owne estate 2 Those that much meditate become there by the godliest men and most profitable to themselues and others because meditation so increaseth knowledge in vs as that it especially breedeth good affections and quickeneth them most being begun in vs by ouâ— affections we are carried to practise goodnesse in our selues Contrariwise they which vse not meditation cannot attaine to that knowledge which otherwise they might haue For we see that a scholler of a most excellent wit cannot attaine to great learning if he meditate not on the things read vnto him how much lesse can wee which are dull and blinde concerning spirituall things 3 Furthermore the knowledge which one gets whilest it swimmes in the braine and is not setled in the affections by meditation is but a vanishing knowledge For if persecution befall vs or if heretikes trie vs with subtill arguments or if Sathan tempt vs we shall be shaken from our former knowledge But contrariwise a setled perswasion of the heart is hardly or not at all ouercome 4 Those who omit meditation haue their knowledge for the most part grounded vpon other mens sayings and writings and they bring themselues into this bondage to belieue all to be true that their writer saith because they haue not examined it 5 Want of Meditation destroyeth the memorie and causeth men to trust altogether to their books so as if they haue time sufficient store of books they are able to speake with great admiration of the hearers and yet of the same matters can scarse speake to a priuate man tolerablie to his edification and comfort because hee hath but spoken it out of the booke and not laboured to make it his owne by Meditation that thereby hee might finde out how to applie it to his owne vse and the benefit of others Want of Meditation takes away the vse of knowledge Rules for Meditation 1 FIrst let the word be the obiect and beware of mingling it with mens deuices Psalm 1. 2. 26. 119. 99. Secondly heare reade and conferre much with reuerence and diligence else our Meditations may be erronious Psal 119. 99. The Prophet was wiser then his teachers therfore he had instructions and conference before his meditation Ioshuah and Timothie were commanded to reade before and then to meditate 2 Meditate but of one thing at once and at one time according to the olde prouerbe Hoc age 3 Though hee who is come to strength of Meditation can make his vse of all places and companies yet euen these and much more other not growne to such ripenesse must bee carefull to chuse time and place and to sequester themselues from all lets that â—ight carrie them away when they will giue themselues to earnest meditation as Iob did who whilest his sonnes were banquetting kept himselfe apart And they are to vse fasting that they may bring themselues into the presence of God and see into the depth of tâ—eir owne corruptions 4 In meditating of a point wee must first trauaile with our iudgement and affections before wee come to make vse of it in our hearts 5 Wee must know that there will neuer be sound nor abiding fruite of meditation vntill our heart be sound and sincere and dehorting others from sinne looke that wee our selues hate it 6 Before and in all wee must pray that the spirite may be giuen vs that we neither adde nor detract that wee goe not too farre nor come not too short 7 We must euer be mindefull to be thankfull vnto God when hee blesseth vs in our meditation else we shall be buffeted in our next meditation 8 Being often troubled suddenly in his deepest meditations with distractions of mind he tryed whether they were of God or not in this manner If they did either bring some euill things past into his minde to humble him or some good thing to comfort him and make him thankefull or if they did instruct him in any thing to come leauing an admonition in him to be circumspect then hee tooke them to be of God but if they drewe his minde from the things present to roue and wander after other matters hee presently suspected it and fell to prayer to be established in his present calling from whence his owne corruptions and
a surgeon to shew vs our sinnes than a sergeant to arrest vs to perpetuall imprisonment for our sinnes 3 Sathan hath two waies to buffet vs first he moueth to despaire shewing vs how such men did abide trouble but they were rare men of rare faith of rare feeling of rare patience God hath not called vs to that measure of grace we are vnworthie by reason of our sinnes to hope for the like faith or fruites of faith His other temptation sauours of pride when he will make vs equall in dignitie with the highest of Gods Saints but vnequall in dutie with them then he will perswade that God is as good and as strong to vs as he hath been to others but he keeps vs from vsing those waies and meanes whereby others haue and we ought to haue this goodnesse and power of God conueyed into vs. Wherefore as we must not distrâ—st God that we shall obtaine the like mercie with others if we vse the like meanes so we must not be so bold as to dreame that euer we shall haue the like fauour with them vnlesse we labour for the like faith with them the like faith I say though not in quantitie â—â—â—â— qualitie and that by vse of the meanes 4 Vnto one that said he was possest of a Diuell he answered as hoping that he was the childe of God and rather deluded than so afflicted True it is that as much as lieth in you you haue giueâ— ouer your selfe vnto the Diuell but it is not in your power to giue ouer your selfe vnto him neither is it in his iurisdiction to possesse you Superstition 1 MAny hauing escaped out of the gulfe of superstition are too deepe plunged in prophanenes Strange corrections 1 VNto a very godly man whose onely sonne was drowned and therfore came vnto him in great anguish of minde and asked whether such strange corrections were not alwaies tokens of strange sinnes He answered That albeit God did seuerely correct sinne in it yet it was not necessarie that God should chiefly respect the punishment of sinne in this thing as might appeare in the like dealing with Iob and other of his children Eccl. 9. Such things happen oftner to the good c. Howbeit said he God might correct your securitie herein which either brings some sinne or crosse or God might correct your immoderate loue of him or your vnthankfulnes for what measure he was reformed or your not praying for him or the Lord might take away this consolation and withdraw wholie your minde from the world and more throughly sanctifie you to himselfe Or he might preuent some worldlinesse which you might haue fallen into or some sinne which your sonne might haue fallen into which would haue been a sorer trouble than his death and therefore you must stay your selfe on the loue of God in all Saluation 1 THat man is blest whom God hath from all beginnings chosen to eternall life To whom God hath giuen his Christ as a perfect redeemer In whoÌ„ he hath sealed the assurance of â—l those things by his holy spirit to whom he hath giuen his word in whom the word and spirit haue begot faith by whose power faith hath begotten ioyes in heauenly things in whom ioy hath wrought a sincere heart to please God in whom sinceritie is accompanied with loue vnfained to the Lord and his Saints loue ioyned with a care to obey the commandements this care breeding a reuerent feare to please God in whom this godly feare rebuketh sinne thâ— rebuking of sin worketh a mourning spirit in whom a mourning spirit begetteth true meekenes this meekenes of minde causing vs to hunger after Christ. So as feeling his owne miserie he is taught to shew mercie vnto others and so sheweth mercie as it is with the bowels of compassion whose heart God so gouerning that all outward benefits turne to his blessing as seales of the fauour of God vnto whom all crosses being sanctified in Christ turne to his good who finally in this faith and fruites of faith meekely and patiently possessing his soule waiteth and looketh assuredly for the glorious kingdome of God after this life This is the golden chaine of vndoubted blessednesse whose linckes are so fastened the one in the other that wheresoeuer any of them be wanting there is a breach and weakenes made in the whole To make speede to good things 1 AS it is a fearefull thing to hasten to doe euill and to linger to an euill thing is an holy lingring so it is a blessed thing to hasten to godlinesse and to make speede to a good thing is a hastines very godly Psal. 42. Psal. 95. Elisha must not salute any body in the way the Apostles must not commune with any in their iourney and why They must make haste to doe the will of God It is profitable to make haste to heauen but it is no wisedome to make haste to hell and yet to doe well we finde a Lion in the streetes but to doe euil nothing can stay vs He that euil come to heauen must make haste for the kingdome of God must be taken violently he must be like those wise virgins not lingeâ—ing to get oyle nor delaying â—o furnish themselues with the graces of God against the comming of Christ. Sleepe 1 BEcause great naturall and worldly sorrow and ioy will cause a man to breake his sleepe at midnight he â—ould trie himselfe whether sorrow for sinne and ioy in saluation had caused him to doe the like Sermons 1 MAny men may be said to be Sermon-sick as there are some said to be Sea-sick for as they that are Sea-sicke for the time of their seafaring so long as they be on the water are feeble stomacked faint hearâ—ed euer readie to die and yet arriuing on the land being gotten out of the ship and hauing paused some little time doe begin to forget their late troubles and to recouer their former strength againe So many so long as they are in the Church hearing and are tossed by the power of the word their hearts are sicke their consciences melt they are much troubled but when once the voyce ceaseth and they are out of the Church doores and haue acquainted themselues with the aire of the world they forget what they heard and wherewith they were moued and so retire to their former life againe Schisme 1 ALthough it is sure that a good man shall not finally fall in the maine points of his saluation yet hee may be seduced in some lesse matters but for all that in the end he shall escape but the seducer shall surely be punished For a well meaning man found in faith and yet a nouice in Christ may be carried to like some solemne superstitions and poâ—pous ceremonies in the worship of God Againe a man careful and right in the substance of saluation for
sinne brake Dauids heart 144 We must humble our selues to see Heretikes doe more for vaine glorie and for their sect than we will doe for Gods glorie and for his truth 145 If once we giue consent to one sinne we are made readie to fall into many sinnes and making no conscience of one sinne we shall not make conference of many and great sinnes and so being once inwrapped in sinne it is a hard thing to get out of the clawes of the diuell 149 If any man make no conscience to walke vprightly I will not free him from pouertie from sicknes from heresie for as well can and will the Lord punish the minde as the bodie 147 It is the greatest iudgement of God that can be to thriue in sinne 148 When men begin to suffer themselues to be deceiued it is to be feared they will be hardened Heb 3. 12. 13. 149 If you slip backe from the Gospell the stranger sort will be offended either by noting in you singularitie or by suspecting you for inhumanitie But O cursed corruptions of our sinfull nature if we giue libertie they will grant licentiousnes if we affoord consolation they will set on presumption if we call for humiliation they crie to desperation 150 Looke often vpon Christ when you are alone be carefull to please him for carefulnes and cheerefulnes may meete together in a sanctified minde 151 He would giue to others not such things as he loued not but such things as he loued dearely that they might know it to be a gift of loue It is the temptation of the godly to feare whatsoeuer they doe that they doe it in hypocrisie A SHORT FORME OF CATECHISING VVHEREIN ARE BRIEFLY SET DOWNE THE PRINCIPLES OF CHRISTIAN RELIGION BY MASTER RICHARD GREENHAM SOMETIMES PREACHER OF THE WORD OF GOD IN LONDON HEBR. 5. 12. VVhen is concerning the time yee ought to be teachers yet haue yee neede againe that we teach you the first principles of the word of God and are become such as haue neede of milke and not of strong meate IOB 33. 16. 23. 24. Vers. 16. He openeth the eares of men euen by their corrections which he sealeth Vers. 23. If there be a messenger with him or an interpreter one of a thousand to declare vnto man his righteousnesse Vers. 24. Then will he haue mercie on him VERITAS VIRESSIT VVLNERE TC AT LONDON Imprinted by Thomas Creede for William Welbie and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne 1611. TO THE RIHT VERTVOVS AND GODLY GENTLEWOMEN MISTRIS ANNE BOVVLES AND MISTRIS A. STEVENS H. H. WISHETH AL COMforts and mercies in Iesus Christ to be multiplied THe holy Apostle S. Iohn saith hee had no greater ioy than this to heare that his sonnes did walke in the truth The same affection all the true Ministers of Christ haue in some measure towards all the sonnes and daughters of God specially such as they haue gained or God by them hath brought to the faith of Christ. I am well assured you remember Master GREENHAMS great care and loue towards you which was vnfained because of the good experience hee had of your vnfained faith in Christ and loue towards him If hee had longer liued hee would haue reioyced yet much more to see your loue so increase in knowledge and the testimonies of your loue in the fruite of righteousnesse and in your godly perseuerance in the truth Now receiue his workes and what you long expected and desired to see This Catechisme I haue sent you that you may teach it your children as Eunice Lois did their children These letters serue wel for your own vse that you may heare them alwaies speake in his absence from you whom you so reioyced to heare being present with you and that you may haue his owne very words written and set before your eyes which you haue heard often to your great ioy sounding in your eares that so in the end you may be able by your good experience to comfort others with the same comforts wherewith yee are and haue beene by him comforted of God For the faithfull are exercised of God diuerslie some by outward some by inward afflictions of minde and some haue both troubles without and terrours within Such as bee not acquainted with the troubles of mind whatsoeuer gift they haue can bring but cold cōfort in time of need to poore soules afflicted as it is very manifest both by Scripture our common experience Now the God of peace sanctifie you both in spirit soule and bodie and keepe you with all yours blamelesse vnto the comming of our Lord Iesus Christ. Amen Yours euer in Iesus Christ HENRY HOLLAND A SHORT FORME OF CATECHISING WHereas all men desire to bee blessed and the most men are deceiued in seeking blessednes tell mee which is the true way thereunto To know God to bee my Father in Iesus Christ by the reuelation of the spirit according to his word therfore to serue him according to his will and to set forth his glorie belieuing that I shall want nothing that is good for mee in this life and that I shall enioy euerlasting blessednes in the world to come How know you this By the working of the holie Ghost and by the meanes of Gods word What call you Gods word It is the reuealed will of GOD set forth vnto vs in the holy Scriptures Which call you the holie Scriptures The Bookes of the olde and new Testament commonly called Canonicall Are all things that are necessary for vs to know contained in them Yea for God being full of all wisedome and goodnesse would leaue out nothing that was requisite for vs to knowe Is it lawfull for to adde or to take any thing from Gods word No for God hath flatly forbidden it and hath pronounced grieuous curses vpon those that doe it Why is it so grieuous a sinne Because it is a very great sinne to alter the last will of a mortall man therefore much more grieuous a sinne it is to change the last Testament of the eternall God Why is it requisite that the will of God should be set forth vnto vs That wee might haue pure rules of his worship and sure grounds of our saluation Is it not lawfull to repose any part of Gods Worship or of Saluation in the doctrine and doings of men No for all men by nature are lyars and defiled with sinne What followeth hereof That all mens doctrines and doings are mingled with lyes and corruptions How farre are wee bound to their doctrine and doings So farre forth as they be agreeable to Gods word May all reade the Scriptures Yea all that be of age able to discerne betweene good and euill ought to encrease in knowledge for their furtherance in saluation as they encrease in yeares Why must all such reade the Scriptures 1. First because euery one must be able to prooue and trie
For of this be assured in that measure we like of sinne in that measure is hypocrisie in vs. Secondly we must haue a single care to approue our selues vnto God himselfe and to set forth his glorie in wel-doing without hope of reward albâ—it trouble come vpon vs for it And here saith hee where as Pharisaicall Papists which neuer knewe the the true efficient nor matter nor forme nor ende of a good worke haue in elder ages farre past many of our cold Gospelâ—ers it is a signe there be but a fewe righteous men on earth And if here wee shall finde in our selues much rebellion and hypocrisie yet marke euer our chiefest drift in all our actions for it is one thing to doe a thing for hypocrisie and another thing mixt with hypocrisie The third marks is euen to proceede on in euery good grace and in all obedience not to stay in the beginning or to â—ide backe when we are gone somewhat forward And here yet Goâ—s children may both linger and fâ—ll but they mislike and mourne for their lingering and if they fall they take better hold of Christ in a new repentance and because by their fall they haue lost much ground they runne the faster and cheerefuller in the rest of their raâ—e The fourth note of a righteous man is to loue righteous manners and righteous matters as wel in others as in our selues we must loue our superiours before vs to follow them our equals to confirme them and to be confirmed by them our inferiours to instruct them and to helpe them forward in the waies of godlines And thus farre this treatise The fourth portion of this booke containeth his short notes of election The fift treatise is of a contract before mariage And here first for the commendation of this holy contract he vseth these arguments 1. That it seemeth the light of nature commends it for that the very Heathen did like it and approue it 2. Our bâ—essed presidents set before vs in holy Scripture they likewise recommend it in their practise 3. The holy law instituting the same punishment for the pollution of parties contracted which it doth vpon adulterers argueth a contract to bee a speciall promise greatly respected of God In the next place hee sheweth that a contract is a preparation of the parties contracted by prayer and instruction to present themselues for mariage in a speciall time appointed publikely before God and his congregation Lastly he giueth the parties contracted many holy instructions and exhortations all grounded vpon the articles of faith and the decalogue Thus â—at the contract an argument greatly desired I am well assured of many because so fewe in our age haue written of it Now the sixth part followeth and that is a very large and learned treatise of the Sabbath the principall contents whereof as briefly as I could contract them I haue disposed in this order First he sheweth the necessitie of this argument from the inconuenience of breaking and the commodities and blessings of keeping the same â— Inconueniences are many set downe in respect of the wicked and vnbeleeuers as also the true beleeuers in the Church of God which moue many scruples concerning it for that they are not throughly taught nor perswaded of it The commodities and fruites also which follow the right vnderstanding and obseruation of the Sabbath are mâ—ny and great for that this day is the Lords market day wherein he laies open the manifold graces of his holy spirit 2. The method of handling this argument may be thus 1. This Commandement is 1. Affirmatiue and 2. Negatiue The rest not so 2. The reasons for confirmation 1. From the end in the word Remember 2. From the authoritie of the Law-giueâ— The seuenth day is the Sabbath of the Lord. 3. From the equitie of it Sixe dayes thou shalt worke 4. From proportion of the Lords owne example in the creation For in sixe dayes c. A fift reason may be couched vnder all from the time of the first institution if before the law it was so effectuall to keepe out sinne then much more needfull now to recouer vs from sinne and to keepe vs being recouered 3. Generally he noteth how this commaundement is for words larger and for reasons fuller than any other commaundement because men will neither in reason so soone admit it nor in affection be so readie to embrace and practise it For thus hath hee done with all the rest of the Commandements which finde entertainment and loue among men 4. This Commandement alone hath a preface in the word Remember where wee be taught in this first reason that if we desire to knowe and to obey God according to the first and second tables remember this law set as it were betweene both Secondly that this law was giuen before and alwaies practised in the Church of God Exod 16. before the promulgation in Sinaâ— Wherefore it is not ceremoniall as some phantâ—stically haue conceiued He addeth many reasons this speciall argument is one The first ende is the principall sanctifie the Sabbath was the first end and it is the principall 5. The secoÌ„d reason is from the equitie of the law that the Lord granting vs freely sixe dayes to trauell to merchaÌ„â—ize for our selues we should not presume to intermeddle â—or inuade the Lords owne day the seuenth day reserued for himselfe And here againe against the adâ—â—â—saries he sâ—ith if these Commaundements be ceremoniall then the permission of sixe daies for worke alsâ— is but of the same nature 6. The third reason is taken from the authoritie of the law giuer The Sabbath of the Lord because it must be wholy spent vpon the Lord or attending and waiting â—n him If the Ieweâ— had neede of this whole day for their instruction c. then haue we neede as well as they that being freed from the manifold distraction of our callings we might wholy giue our selues to the worship of God commanded in the Gospell 7. The fouâ—th and last reason is drawne from the proportion of Gods owne example In sixe daies God made c. where he sheweth that God hath promised a speciall blessing to this day in the true sanctification of it 8. After all this he meetes with very speciall obiections which are brought by aduersaries to preiudice the doctrine of the Sabbath against the morall obseruâ—ion of it And here to know what is morally and ceremonially commanded in the Old Testament he giueth vs this speciall rule when a thing is vrged to the Iewes and hath a peculiar reason made properly to the Iâ—w then as it begun with the Iewes it ceased with the Iewes but when the reason of the thing vâ—ged is not peculiar to the Iewes but also belongeth to the Christians then the thing commandeâ— is common to Iew and Gentile 9. The Gentiles by the light of nature can no more see the true Sabbath of the Lord than the pure meanes and manner which the Lord hath appoynted for
sinne then to sustaine the sores of our bodie Sure it is that if we haue suffered our hearts to be harrowed with the rake of Gods iudgements as occasion from the Lord hath been giuen that we are become soft and well exercised in the feare of God we shall come to the feeling of our sinnes the sense whereof if it bring as it were a sicknesse to the body and a corsey to the soule it is an vndoubted earnest of our regeneration and happy are we if we finde our selues so diseased and troubled with our sinnes True it is that we can hardly being in the skirmish and agonie make any difference betweene the motions to any euill and the consent vnto the same for oftentimes euil motions do so possesse the soules of Gods children sincking downe so deeply in them that though they weepe pray and meditate which be the last meanes remedies to ease and cure them though they feele them with irkesomenesse and loathsomenesse as we feele sicknesse in our bodies yet those motions will be continually in them without diminishing the delight onely excepted Wherefore for our comfort herein we are not to martyr our selues with disquietnes of minde because we are so pestered and thronged with wicked motions and assaults but rather let vs quiet our selues and not suffer our selues to be hindered with sicknesse either of body or minde by meanes whereof we should become more vnprofitable to our selues the whole Church of God For the godly shall not be so freed from sinne but that they shall be assaulted with euill motions suspicions delusions vaine fantasies and imaginations the body of sinne shall neuer be from vs so long as we liue For the scum thereof is almost continually boyling and wallopping in vs foming out such filthly froth stinking sauor into our minds that it is not onely detestable to the minde regenerate and renewed by the spirit of God but also it would make abashed the very naturall man to looke into so loathsome a stie of sinne and sinkehole of iniquitie Yea it maketh vs often to quaile and if it were possible it would corrupt the very part regenerate For mightie is the power and raging is the strength of sinne Neither for all this must we cease to sorrow for our sinnes nor despaire on the other side although our sorrow be but small For if we be sorrowful for the hardnes of our hearts if we can be grieued for that we are no more grieued for our sinnes if we can but sigh grone because we feele our iniquities it is so much a greater comfort vnto vs as it is a greater testimonie that our hearts are not altogether hardened so that if we feele sorrow indeed although we weepe not yet we may gather comfort considering that this sorrow is for sinne with a loue and hunger after righteousnes yea if our assaults be distrust pride arrogancie ambition enuie concupiscence as hote as the fire in the furnace all our daies and though Sathan laieth out oyle in great measure and out of measure that it is the wonderfull mercy of the Lord that we stand and though our prayers be dull and full of wearâ—somnesse if the striuing and straining of our selues to goodnesse be so hard that we know not whether we striue for feare of punishment or for loue of so good a Father yet if we feele this in our selues that we would faine loue the Lord and be better and being wearied and tyred with our sinnes long gladly to enioy the peace of righteousnes and desire to please God in a simple obedience of faith then let vs comfort our selues there is no time too late to repent in For he commeth quickly to Christ although in the houre of death that commeth willingly and in a desire of a better life howsoeuer sinne and Sathan at that time would especially perswade him For as the huÌ„ming Bee hauing lost her stâ—â—g in another doth still notwithstanding make a fearefull and grieuous noyse by her often buzzing about vs but is nothing able to hurt vs so sinne death hauing lost their stings in Christ Iesus doe not cease at all euen in the height of the parching heate of our coÌ„sciences to make a murmuring and with furious stormes of temptations to terrifie vs and our consciences albeit they neuer sting vs. Wherefore if Sathan charge our consciences with sinne if we can feele the things a little before mentioned in our consciences let vs bid him not tell vs what we haue been but what we would be For such we are by imputation as we be in affection and he is now no sinner who for the loue he beareth to righteousnesse would be no sinner Such as we be in desire and purpose such we be in reckoning and account with God who giueth that true desire and holy purpose to none but to his children whom he iustifieth Neither vndoubtedly can the guiltines of sin breake the peace of our coÌ„science seeing it is the worke of another who hath commended vs as righteous before God and saued vs. It must indeed be confessed that our owne workes will doe nothing in the matter of iustification which from Christ and in Christ is freely giuen vnto vs it must be graunted that in our selues we are weaker than that we can resist the least sinne so farre off is it that we can encounter with the law sin death hell and Sathan and yet in Christ we are more than conquerors ouer them all When the law accuseth thee because thou hast not obserued it send it to Christ and say there is a man that hath fulfilled the law to him I cleaue he hath fulfilled it for me and hath giuen the fulfilling of it vnto me I haue nothing to do with thee I haue another law which striketh thee downe euen the law of libertie which through Christ hath set me free For my conscience which henceforth serueth the law of grace is a glorious Prince to triumph ouer thee If sinne come and would haue thee by the throte send it to Christ and say as much as thou mayst doe against him so much right thou shalt haue against me For I am in him and he in me wherefore O sin I am righteous through my Christ which is become sin to free me which haue been a condemned sinner If death creepe vpon thee and attempt to deuoure thee say vnto it Christ hath ouercome thee and opened vnto me the gates of euerlasting life thou wouldest haue killed him with the sting of sin but the same being of no force thy purpose O death hath failed and he being my life is become thy death If Sathan summon thee to answere for thy debts send him also to Christ and say that the wife is not suable but the husband enter thine action against Christ mine husband and he will make thee sufficient answere who then shall condemne vs or what iudge shall daunt vs sith God
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.
and stopping such breaches that they lance deeper and roade further then any haue done before them Furthermore in all these exercises both publike and priuate both concerning faith and the duties of loue both with our selues and with others two things especially of vs must bee obserued First we must at night trie our hearts with what truth with what care and with what sinceritie we haue done these things because as God abhorreth hypocrisie in euery thing so especially he cannot abide it in his owne worship Secondly wee are to examine our selues with what profit either to our selues or to others with what comfort with what increase of good things we haue been conuersant in these dueties that wee rest not in the work wrought but that we may offer vp the fruits of our holy increase in a good conscience to the Lord. The first thing then is to trauaile with our hearts for sincerity because though generally all the cōmandements require spiritual obedience yet those more peculiarly which immediatly do binde vs to our God This we shall do if we do the duties of faith faithfully the exercises of repentance carefully the duties of loue louingly On this manner then may we expostulate with our selues Hath the Lords increase of mercie brought me a daies increase of holines how is my knowledge increased my affectiōs touched my faith strengthened my repentance renewed the loue of the Saints in me confirmed How did the word pricke my heart how were my affections quickned by prayer how much was my faith strengthened in the Sacraments Hath the Sabbath been our delight are we nearer to God in faith and repentance are we nearer our brethren in loue and beneuolence are wee better affected to the glorie of God is sinne more grieuous vnto vs than it hath been If it be giue God the glory in Christ if not let our losses cause vs to make some godly recouery in time to come These things little thought of is the cause why for the most part and almost generally we rest in the ceremoniall vse of the Sabbath Now let vs consider a little of the goodnesse of God in giuing so holy a varietie of good things the consideration whereof partly may humble vs and partly comfort vs. For in so rich and princely vicissitude though we doe many things yet some duties priuate or publike with our selues or with others may be left vndone if we doe the outward actions we faile in inwerd affections this ought to humble vs. Howbeit wee may here also sucke out some comfort to the more alluring of vs to these holy exercises in that though we be weary of one exercise we may refresh our selues with another if we profit not by one we may profit by another so that if we be altogether voide of delight and reape no profit at all we cannot but excuse the Lord accuse our selues For if we cannot thriue in priuate exercises we may gaine by the publike meanes if we can finde no delight by ourselues we may ioyne with others if we cannot profite by reading we may profite by praying if not by praying then by meditating if not by meditating then by conferring if not by conferring yet by singing if not by singing yet by viewing the creatures of God if not by these then by teaching admonishing and visiting of others if not herein by suffering our selues to be taught admonished and instructed of others Wherefore as in a solemne banket furnished with diuers meates the weakest stomacke not liking one dish may refresh it selfe with another vnlesse the appetite bee altogether gone so in this heauenly varietie the Lord hath prouided that the most weake may comfort his conscience if not with one spirituall daintie yet with another vnlesse it bee so sicklie that it is altogether gracelesse and voyde of hope of recouerie which the Lord in his mercie keepe from vs. And thus hauing shewed what is commanded let vs goe forward to those things which are forbidden The Sabbath wee say is broken either by generall impediments and lets whereby we cannot sanctifie the day or else by those euill fruits which follow the not keeping of the same For as there be two things commanded to wit rest and sanctification of the rest so two things are forbidden namely labour and trauaile so farre as either they hinder the sanctifying of the Sabbath and the prophaning of the Sabbath rest First of the impediments of sanctifying of the Sabbath which in their owne nature are indifferent wee must know that as the furtherances of this sanctification are commanded so the hinderances are forbidden and as rest is so farre commanded as maketh to the sanctifying of the day so our works are not simply forbidden but so farre forth as they be hinderances to the holy obseruation of the same And these be either lawfull workes or lawfull recreations and pleasures And therefore as wee say in the Commandement going before that all vaine light vsuall and accustomed othes are forbidden and yet affirme that all such othes are commaunded as are taken vp in the defence of God his glorie our brethrens welfare or in any other cases of weight and importance when the things must needs be knowne and otherwise than by an oth cannot be knowne so wee say in this precept all vsuall affaires on the Sabbath are here forbidden and we grant that if these fall out for the glory of God in the preseruation of his creatures necessarily to be done or so as they may enable vs the more to any duties of the Sabbath then they are not onely not forbidden but also more streightly enioyned vs. And therfore as no others creeping in vnder pretence are allowed but such as are weightie likewise we permit no works of pretended necessitie but such as in that they cannot be done the day before nor the day after are for the former considerations necessarily required And whereas the Lord doth not onely giue leaue to draw the Oxe or the Asse out of the ditch to preserue their liues but also to lead them to the water to make their liues more comfortable to them so we permit not only things needfull to the life of man but also things conuenient to the vse comfort of man as the dressing of conuenient meates whereby a man may be made more cheerfull in the duties of sanctification so that both in vsing them we refresh not oppresse our selues and in preparing them we vse the time before after or betweene the publike exercise But as God hath permitted this leaue so we on our parts are to take heede that we abuse not this libertie For when the Lord is so equall liberall and fauourable in granting and pardoning our necessitie and furthering our conueniences he will not doubtlesse leaue vnpunished the greedy gaine-feekers which vnder the forge of necessitie abuse their libertie his liberalitie The lawfulnes of which permission is taught vs by Christ himselfe
righteousnesse than the Angels than the heauens which are impure in the sight of God and in whom he findeth imperfection We must therefore come to the passiue righteousnesse wee must haue the blood of Christ sprinkled abroad in our hearts By the one we must labour so as if we would ouermatch the righteousnes of the Pharisies of the most Iuâ—ticiaries in the world but when it comes before God to liue or to die by our righteousnes then wee must let goe the olde Testament and take care for the blood of the New Testament which is giuen vs by the ministerie of Faith For our action of eating and drinking as the Church hath retained it there is a commandement giuen that we lift vp our hearts vnto the Lord and we must be as Eagles flying vp to heauen by hauing carefull meditation at that time of things inuisible of setting before vs the suffering of CHRIST in breaking of the bodie in shedding of the blood of CHRIST which being ruminated is the sending vp of our Faith by the working of the HOLY GHOST The principall end is the remembrance of the death of CHRIST which he did commend to vs at his last parting from vs which ought much to sticke in our mindes because the last words of a friend readie to depart doe oft leaue both impressions and affections in vs. Indeede when wee reade of his death it doth somewhat moue vs when we heare of it it moues vs more to meditate of it moues vs in a third degree but besides all these to haue as it were before our eyes a visible Crucifying of Christ doth mooue vs most of all This in wisedome he vsed that we might not forget him as before GOD the Father after the great deluge drowning the whole world for a remembrance of the worke of deliuering vs from water he left vs a Rainebow And when hee had supernaturally fed the Israelites with Manna from heauen he would haue a pot full of it reserued in the Arke of remembrance for a memoriall of so great a worke Wee being deliuered by the blood of Christ from the floods of our sinnes haue receiued Baptisme to keepe vs in remembrance thereof We being nourished with the Manna of Christ his bodie are commanded to vse this mysterie to continue an holy remembrance of the same Now for that vnion which is betwixt CHRIST and vs as wee haue nothing in Adam but that which conueyth death to vs so it is needfull that we should be ioyned to one that may giue light to vs the means to be thus vnited is this sacrament And what vnion can be greater then that which is betweene the thing nourishing and the thing nourished This vnion though by no reason it can be expressed must bee beleeued how Christ by being borne of Mary hath vnited our nature to him and this vnion hath euery reprobate with Christ in that he hath taken vpon him the shape of man and so farre any cast-away may be said to haue interest in the flesh of Christ. Where is then the difference Truly here is a difference if the arme ioyned to the body haue no life no sense no benefit of vitall spirits it may be indeed vnited to the bodie but it is not a part of the bodie so the wicked liuing without Faith haue no soule as it were but are as it were senslesse and liuelesse hang-byes and therefore are no true members of Christ. We must not then thinke it sufficient to be ioyned to the flesh of Christ as the kinsmen of Christ who speaking of this spirituall coniunction with him pointed vnto them that by faith receiued his word saying These are my brother my sister my mother These haue the true vnion with Christ the other haue affinitie with Christ in his flesh onely in his incarnation Therfore with the symbols to a true receiuer Christ is really giuen so all whatsoeuer belongeth to Christ in the purchase of his redemption Neither are we to looke only to our vnion with Christ but to that ioyning of our selues with them that are of the same mystical body be they neuer so many that receiue with vs. For this tries all and it is an vnion of loue and in respect here of this mysterie hath been called a Communion And because our vnion with Christ doth nothing profit God though a thousand worlds of men were vnited to him he hath set ouer the profit to others so that if I may so say is Christ is meate and drinke to vs so we should be meate and drinke as it were to others for that whatsoeuer wee haue in wisedome wee should bestow to the behoofe of the ignorant whatsoeuer we haue in holinesse we should make the best of it to the winning of others whatsoeuer we haue in outward things we should communicate it to others according to the quantity of their wants our aboundance So shall we be members not onely of the naturall but also of the mysticall bodie of Christ. There is yet another ende Seeing there is such a nature in the creatures that the outward things haue suffered many iniuries before they became good food as the corne being cut down in it perâ—ite age pressed out of the huskes with the flaile loosing all his intralles with the violence of the Mill and after passing through the parching heate of the Ouen is made good bread so the flesh of Iesus Christ went vnder many paines and the blood of Christ as the grape in it most flourishing estate was pressed out of the veines and sustained hard passions and shall nothing of vs then suffer with him Because we cannot wreake ouranger on the Iewes as Pontius Pilate as Caiphas and the rest for that they are dead and gone and yet to say the trueth they were no more the crucifiers of Christ than the nailes the crosse or the haÌ„mer but it was our sins which did crucifie him it was our vile thoughts our corrupt speeches and our own sins which did set Caiphas Pilate and Iudas on worke and they were but our seruants and hirelings in the action of his crucifying Therefore as we would wreake our anger on them seeing they I say were but hired and we haue the things in our selues which did chiefly crucifie him let vs doe that despite to our sins let vs arraigne theÌ„ let vs crucifie them let vs naile them to the crosse let vs kill them burie them for euer This is that wheron we should spend our choler and let vs beware of crucifying of Christ againe which thing though it cannot be indeede because all the Deputies high Priests are gone yet we may be truely saide to crucifie him againe when we bereauing him of the fruits of his death put new passions of griefe vpoÌ„ him For though it was no grief to Christ to dye so he might enioy the thing he died for yet to loose the fruits of his torments this doth
of Gods iudgement 3. That we must wisely discerne betweene the true sorrow for sinne which causeth repentance not to be repented of and that worldly sorrow which causeth death For godly sorrow softneth the hart to the obedience of the word but that worldly sorrow causeth men to kicke and spurne against the word to the further hardning of their hearts 4. That many are galled and pricked with pouertie sicknes and other afflictions but few with their sinnes which is the cause of their afflictions But let men be well assured of this saith he that if a man be not troubled for sinne here he is in the way to hell if he be troubled in this life for sinne he is in the way to heauen 5. Lastly that in true repentance the pricking of the heart and sorrowing for sinne must be continued and daily renewed we must be humbled with continuall sorrow that we may bee refreshed with daily comfort in Christ. And thus farre the compendious and short view of all these Sermons This graue and reuerend Father who hath left vs these holy instructions hauing continued for many yeeres with good successe and a comfortable experience of Gods blessing on his holy ministery in preaching the Gospell of Christ his Sermons were many in number and how effectuall let the godly iudge by these fewe which Gods good prouidence hath reserued for posteritie Now right Worshipfull I offer them vnto your good patronage and protection because I am well assured you loue and what you may you further the preaching of the Gospell of our Lord and Sauiour Iesus Christ. Much am I bound to remember your Worship and that vertuous Lady your wife for your great loue to me and mine I can no way require your loue yet by some poore testimonie I desire to make mine affection knowne in the performance of any Christian duty what I may The Lord Iesus Christ that hath knit both your harts by one spirit in one holy faith vnto himselfe and in loue vnfained one to another graunt you the true peace which passeth vnderstanding to keepe your hearts and mindes in his faith loue and feare vnto the end And thus I humbly take my leaue recommending you and all yours to the protection of the Almightie Your Worships euer to command in Iesus Christ HENRY HOLLAND A SERMON PREACHED BY MAISTER RICHARD GREENHAM VPON THESE WORDS THE FIRST SERMON Quench not the spirit 1. Thess. 5. 19. ALl the doctrine of the Scriptures may be briefly referred to these two heads First how wee may be prepared to receiue the spirit of God Secondly how the spirit may be retained when as wee haue once receiued it And therefore Saint Paul hauing laboured to instruct the Thessalonians in the former part of this Epistle how they may receiue the spirit doth here teach them how to keepe and continue this spirit vnto the end And this the Apostle doth by giuing them a charge and commaundement that in no wise they doe Quench the spirit thereby doubtles teaching that as the shunning of euill is the first step vnto goodnes so the readie way to continue the spirit of God in our hearts is to labour that it be not quenched Now the Apostle vpon great waightie cōsideration doth here deliuer this precept For first of all though al those be worthily and iustly condemned that neuer tasted of the spirit of God yet as our Sauiour Christ saith A more iust and fearefull condemnation is like to come vpon them that hauing once receiued it doe afterward lose the same againe Moreouer without this spirit of God no holy exercise can haue his full effect for the word worketh not where the spirit of God is wanting prayers haue no power to pearce into the presence of God the Sacraments seeme small and sillie things in our eyes and all other orders and exercises which God hath graunted ordained for man they are vnprofitable to man where the spirit is not present to cōuey them into our hearts there to seale vp the fruit of them Last of all we are fit to receiue no good grace at Gods hand nay we doe not esteeme Gods graces when we haue not the spirit to teach vs to set a due price vpon them for speake of the Law or of the Gospel of sinne or of righteousnesse speake of Christ or of our redemption and iustification by him yea speake of that huge and heauie waight of glorie wherewith the elect of God shall be crowned all this moueth not we are little affected therewith vnlesse God giue vs of his good spirit to profit by the same The Apostle therefore with good reason gaue this precept and we for many great causes are to listen vnto it least by any meanes the spirit of God be quenched in vs so we depriue our selues of all these fruits Now whereas the Apostle saith Quench not the spirit it may appeare that he speaketh to those that had alreadie receiued the spirit For as the fire cannot be said to be quenched where it is not so they cānot be said to quench or lose the spirit which haue not as yet receiued it Then know that this precept doth properly belong to thē that haue receiued the spirit of God and they especilly are to make a speciall vse of it for the other it cannot profit them vnlesse that as the seede lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it Well then to them that haue felt and found the spirit of God in them to them saith S. Paul in this place Take heede that ye quench not the spirit Of this if we doe somewhat seriously consider these two questions will offer themselues and soone arise in our minde First how we may know whether we haue the spirit of God or no. Secondly if we haue it whether it may be lost againe or no which if they bee well and sufficiently answered they will doubtlesse giue great force vnto this precept For the first then if we will knowe whether we haue the spirit or no we must surely vnderstand that as he knoweth best that he hath life which feeleth it in himselfe so he best knoweth whether he haue the spirit of God that feeleth the spirit working in him And if wee will further know this by the peculiar working and effects of the spirit then let vs marke these First of all if there bee nothing in man but the nature of man if nothing but that may be attained by the art and industrie of a man then surely in that man is not the spirit of God for the spirit is from God it is from aboue it is aboue nature and therefore the Apostle doth set the spirit of God against the spirit of the world when he saith We haue
puffed vp with pride that they reioyce when their pride may be pulled downe or their haughtinesse abated either by some sharpe rebuke or by some fearefull threatning or by some moderate correction from the Lord. For they know that if it were needefull for S. Paul to be buffeted and that by the minister of Satan to the intent that his pride might be beaten down then it is much more needful for them after sundrie waies to be humbled Besides they doe not only desire the word but they also waite vpoÌ„ the Lord vntill it please him to worke further in them thereby and this waiting is as earnest as is theirs who hauing watched all the night doe waite and looke for the dawning of the day Secondly as they see their wants so also they see that grace they haue receiued and are for that time well appayed and contented therewith and therefore as their wants doe humble them so the graces of God receiued doe comfort them and as their wants doe call vpon them cause them to seeke more so that they haue doth prouoke them to be thankefull for that they haue receiued See then a quite contrarie course of the wicked and those that of sinceritie doe worship God see I say how contrarily the graces and gifts of God doe worke in them And therefore from the consideration hereof wee may well draw a fourth rule whereby to make triall and examination of our selues So to conclude this point in a word when a man by the spirit of God hath been inlightned vnto a certaine and sufficient knowledge of Gods will when he findeth his affection chiefly and aboue all other things set vpon God when he findeth a pure and sincere loue of God in his heart not for wages but for the worke of grace which after an vnspeakeable manner doth moue him thereunto when he doth thankfully acknowledge mercies receiued as he doth carefully attend and waite vpon the Lord til he bestow some greater measure of graces vpon him then may he bee vndoubedly perswaded that hee hath found the spirit working in him in a more effectuall manner and that therefore it shall neuer be taken from him But what then may such men cast off all care No for vnto them doth S. Paul giue this charge That they doe not quench the spirit And notwithout cause doth he giue them this charge for though the spirit it selfe can neuer be taken vtterly from them yet doubtlesse if they waxe proud if they grow secure if they fall into sinne then the graces and gifts of the spirit may decay and dye in them their cleere vnderstanding their feeling their affection and all may be gone so that in their own iudgement and in the iudgement of others it may seeme that they haue quite quenched put out the spirit Neither must this seeme so strange for if the image of God which was more perfectly placed in Adam than it is now in vs If I say this image might quite be lost and blotted out as we see it was then no marueile if the graces of the spirit of God be for a time as it were dead and drowned in vs. And that we may be the lesse offended herewith the Scriptures doe offer vnto vs such examples of men as hauing been once effectually called and truly borne againe haue yet afterward through some sinnes lost the graces of the spirit such were the Galathians for they were truly called and effectually regenerate by the spirit and Gospell of God as may appeare by this that for the words sake they reuerenced the Apostle as the Angell of God yet they were snared with false doctrine and fel very dangerously to the choking and quenching of the graces of Gods spirit in them The spirit it selfe was not takâ—n from them nay Christ did still continue in their hearts but yet for want of godly graces hee was as it were without fashion or forme so that the Apostle did as it were trauell againe vntill Christ was fashioned anew in them Dauid also vpon the committing of his sinne was brought into the like â—ase therefore in the 51. Psalme he prayeth That God will create in him a new spirit What was the spirit quite gone No for by and by in the same Psalme he prayeth That the Lord would not take away his holy spirit from him How can these two stand together first to pray that a new spirit may bee created in him and then that the spirit of God may not be taken from him Surely the spirit it selfe was still in him and therfore he prayeth that it may not be taken from him but the graces and gracious working of the spirit they were dead and gone and therefore he praieth that they may be renewed in him By this then we see that the very chiefe graces of the spirit may be quenched euen in the most godly when they fall into sinne But yet that no libertie may be taken hereby let vs a little consider what griefe and punishment they procure to themselues that do by any meanes lose the graces of the spirit First of all we must know that though the spirit of God caÌ„not be gotten by our labour yet it costeth vs much labour and wee must vndergoe much trauell and suffer much trouble before the spirit of God doe take possession of vs now when the graces of the spirit are lost all this our labour seemeth to be lost and what griefe is it to see the whole labour and trauell of a man to vanish and come to nothing Secondly when a man receiueth the spirit of God and by the same spirit is assured that his sinne is forgiuen him that he is in the fauour of God there doth arise in his heart a great ioy in the holy Ghost a ioy I say that is vnspeakeable and glorious and this ioy is lost and gone when the graces of Gods spirit are gone with how great griefe and woe they knowe that in any measure haue tasted of it Againe when the graces of the spirit are choked in men then they haue no heart to doe good they haue no affection to goodnesse but all is gone and they are made for the time as it were an vnprofitable burthen of the earth What griefe can be greater than this what sorrow can sinke more deepe than that a good man should bee cleane withholden from doing good Moreouer it is sure that wheÌ„ the gifts of the spirit are in this sort gone then he that was most righteous before may soone fall into great sinnes yea and which is more they shall also suffer the reproch of their sinnes For this is a part of the couenant that God made with his That though he will not take his mercies vtterly from them yet hee will visite their sinnes with the rodde and their iniquities with scourges and what griefe this is the example of Gods children may shew vs. What griefe was it to
murmuring and grudging nature whensoeuer our flesh by any occasion is prouoked thereunto FINIS OF ZEALE THE THIRD SERMON Reuel 3. 19. Be zealous therefore and amend AS Zeale can neuer be sufficiently commended so much lesse may it effectually be perswaded to many howbeit that wee may shadow out some Anatomie thereof let vs first see how God commendeth it then how hee rewardeth it that so wee may the more freely with greater authoritie speake of the thing it selfe What is the vse of the first foure Commaundements but that wee should with zeale worship the Lord The first precept chargeth all men charwith the matter of God his worship shewing what it is The second geth vs with the manner prescribing how wee must vse it The third imposeth on vs the right end of his worship and teacheth why we must doe it The fourth commaundement pointeth the time and instructeth vs when wee must solemnely professe and exercise this worship of God Concerning the large promise offered to pure zeale what is greater than that the Lord should binde himselfe to aduance them into the chaire of honour before all the world who will honour him Againe that he will defame them most surely with some notable marke of infamie that dishonour him yea and he will vomit them vp as a loathsome burthen to testifie his vtter misliking of them First now let vs consider how true zeale beginneth in our selues and taketh his proceedings to others For neuer can that man be zealous to others which neuer knew to be zealous to himselfe And as zealous men in their ascendent begin at themselues and goe to others so in their retrograde they come from others end in themselues If we consider the zeale of Abraham Moses Iosua Samuel Daniel Iehosaphat Ezekiah we shall neuer see expressely in the word that at any time they were more zealous to others than to themselues We see on the contrarie how it hath beene a fearefull note of hypocrites and such as haue fallen from the liuing God that they haue waded very deepely into other mens possessions gored very bloodily into the consciences of others who neuer once purged their owne vncleane sinkes at home noâ— drew one drop of blood out of their owne hearts How zealous as wosull and late experience still crieth in our eares were some great reformers of the Church who were readie to burst their bowels with crying against disorders abroad and yet neuer reformed their owne consciences at home noâ— found themselues any whit grieued for their owne sinnes These men being so zealous to others but onely through some secret loue of the world when they had that they sought for made knowne their hollow and rotten zeale in that without any griefe of conscience they could rush into a profound worldlinesse and without all godly sorrow could aâ—ter they had satisfied their greedie and fieshly zeale nâ—t onely more hardly â—eare vp their owne consciences but also be so chaunged that they sowe vp theiâ— lippes and â—pare their words from speaking in the like manner againe to others and so are neither zealous to themselues nor others True zeale casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the more out of anothers eye And this is the condemnation of the world that euery man can prâ—e and make a priuâ—e search into the wants of others but they account the same wants no wants in themselues The father saith thus the child dâ—th so the child saith in this dutie doth his father faile the husband knoweth what the wife should doe the wife seeth the duties of her husband we thinke in this particular another should behaue himselfe but yet the father repenteth not of the sinnes which he did being a child the child repenteth not of his sinnes being a father we call not in our consciences for those things which we dare challenge and one out for in others Here offereth it selfe the second propertie of zeale that it is sincere and in the truth it vrgeth our selues more than others it maketh vs the most seuere censurers of our owne soules it is strictest to our â—elues offereth libertie to others and this simplicitie appeareth either in inward corruption or in the liberrie of outward things the first whereof doth so humble vs in the wants present and in those corâ—uptions which hang behind vs that we are zealous of those secret â—uils which are not onely vnespied of others but euen vnknowne also to our selues Although the whole world cannot charge vs with want of dutie yet considering our priuie corruptions wee daily declaime against our selues and say with the Apostle though our consciences do not oppresse vs yet herein we are not iustified Yea such ought to be ouâ— familiaritie and acquaintance with secret infirmities in ourselues so grieuous ought they to be in our eyes in our eares to our faces that where we shall see heare and behold the sinnes of others they may be more tollerable and so learne by the sense of our owne sores to deale more mildly and mâ—ekely with the sores of others Neither doe I meane that we should make other mens sinnes no sinnes and that wee should haue no kinde of censure vnto others but that there should be that holy mixture in vs of the zeale of Gods glorie and sight of humaine corruption that for the one we may not spare to rebuke any sinne and for the other wee may moderate our rebukes with mildnes and meeknes Abraham was so strict to himselfe that he would not take of the King of Sodom so much as a threed or a latchet and yet he would not deny Aner Echol and Mamre their libertie Iob would not permit to himselfe nor denie to his children their libertie of feasting so that it is rather a Pharisaicall pride than a Christian zeale to be too tetricall in vrging of others so farre that whosoeuer in euery point is not pure and precise as we we cast them off as dogs and prophane persons and such as are vnworthie of any account or countenance This then must be our pedagogie in this point that as for the glory of God which is deere vnto vs we are not to leaue the least sinne vnespied or the least meanes vnattempted to aduance the glory of God So for the grieuousnes of sinne for the easines to fall into sin for the vilenes of corruption which we haue obserued in our selues for the knowledge of the wrath of God for sinne in vs we are loth for loue to see our brother either so vilely infected so perillously endangered to goe without our louing admonition both to draw him out of his sinne and to rescue him from the wrath of God due to his sinne Further this attribute of true zeale maketh vs as willing to be admonished as carefull to admonish and that not onely of our superiours which is
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
saluation vntothe children of God thus God by little and little conueigheth his graces into vs. But now whether for remission of our sinnes whether for omission of certaine duties whether for our barrennesse in spirituall graces whether for our humbling or triall of our faith or neglecting of the inward meanes or for the setting foorth of the glorie of God it hath pleased him a little to frowne vpon vs and to withdrawe his smiling countenance from vs He which found vs when we sought not him euen hee doth now leaue vs to the intent that we might now learne to seeke after him God hee gaue vs those things which were profitable for vs before we knocked to the intent that receiuing them at his hand we might hereafter learne to knocke for them for we must know that our cloathes must not alwaies be put vpon our backes the teares must not be alwaies put into our mouthes wee must not alwaies be fed with milke and be young children wherefore seeing that there is an infancie and a nonage and a time of discretion as it is in Hebr. 5 and seeing the Lord hath a long time fed vs with milke as babes we must not now murmure if he feed vs with stronger meate as men Fathers will nurture their children and giue them corrections wheÌ„ they abuse their louing kindnesse and will make their children to seeke vnto them and craue of them those things which they want And shall the fathers of our fleshe doe thus shall they nurture their children and by discipline correct their sinnes and offences and shall not wee suffer the father of our spirits to deale thus with vs Seeing that we haue offeÌ„ded the Lord not glorified him as we should seeing we haue been barren in goodnesse haue not brought foorth fruites of repentance worthie the Gospell is it not now good for vs that the Lord should deale somewhat sharply with vs is it not meete that now the Lord should take his blessing from vs when we abuse them is it not meete that the Lord should with hold his goodnesse when wee are not thankfull for it and when the beholding of it doth doevs much harme If God shall now deale somewhat more strictly with vs it is to the intent that wee might the better learne to doe our duties for surely now wee are not in our nonage but euen come to yeeres of discretion wee must not therefore looke still to bee dealt withall as yong children but we must fast and we must pray and vse those good meanes which God hath appointed We must knocke and we shall finde wee must bee important with the widow and we shall obtaine we must seeke earnestly and then I dare bee bold to say that the graces of God which now seeme in some sort to be withdrawne from vs shall be restored vnto vs in as great measure as euer they were before Wherefore seeing the Lord heretofore hath bestowed his graces and blessings vpon vs in more amplesort than euer wee could haue looked for and that now hee seemeth as it were to be absent from vs let vs bewaile and mourne for his absence and then he will returne otherwise let vs neuer looke for his presence againe wherefore let euery man beware that he make precious account of the word of God and let euery one consider and examine himselfe whether he hath in him a readinesse to seeke this treasure or no yea let euery one prouoke himselfe to this for the kingdome of heauen from the time of Iohn Baptist vnto Christ suffered violence and must suffer violence vntill the end of the world And none euer did or shall enter into it to haue fruitioÌ„ thereof but those who with all feruencie violence and zeale haue sought after it Wherefore if we haue not cleerenesse in knowledge purenesse in affections if we finde not in vs ioy in the holy Ghost zeale and boldnesse in good things loue meekenesse patience and such like fruites of the spirit wee are to know that this is for want of fasting praying knocking seeking and due estimation of the Word and Sacraments Wherefore if wee finde in our selues the want of these things wee must haue recourse to the vse of the meanes It followeth And for ioy thereof departeth c. It is a thing incident to treasures when they are found to worke ioy and great is their ioy which haue found pleasures but greater is the ioy of him that findeth the treasure of saluation then his ioy is that findeth earthly treasures Shew vs saith the Prophet Psal. the 4. the light of thy countenance thy fauour and thy grace and thou shalt make our hearts more cheerefull and ioyfull than rich men are when their Corne Oyle and Wine increaseth Great is the ioy that ariseth of abundance of riches but greater is the ioy which ariseth of the loue and fauourable countenance of God The man of God saith in Psalme 1â—9 the ninth part and the 72. verse of the Psalme The law of thy mouth O Lord is better than thousands of gold or siluer That man which loueth gold hee taketh great pleasure and delight therein but yet saith the Prophet Thy word is sweeter and better esteemed and liked of by me than thousands of gold and siluer And in the sixteenth part of the same Psalme verse the â— I loue thy commandements saith he aboue gold yea aboue most fine gold And in the 21. part of the same Psalme and 2. verse of that part he saith I reioyce at thy word as one that findeth a great spoyle Pleasures breede ioy profits breede ioy honour and glorie breede ioy by a good haruest with increase of Wine and Oyle commeth pleasure by riches as gold and siluer ariseth profit by victorie conquest and spoyle of the enemie honour and glorie is gotten Now all these things being laide ioyntly together must needes bring a great ioy to a man but the man of God preferreth the ioy which proceedeth from the Word before all these and that not without good cause for greater is the ioy of the kingdome of heauen and of eternall saluation in heauen than the ioy which ariseth of all these things And what is the ioy of Wine and Oyle to this that mens hearts are refreshed with the refreshed Wine and Oyle of the countenance of God is it not more than to possesse much gold and siluer What greater ioy can be than to be perswaded of the loue of God in Christ Iesus the eye hath not seene neither hath the eare heard neither can the heart of man conceiue of this vnspeakable ioy of the kingdome of heaueÌ„ To liue and remaine for euer with God the Father the Sonne and the holy Spirit in eternall glorie is not this better than thousands of gold siluer To subdue Satan sin the world the Diuell and the torments of hel is not this a great victorie and a great ioy yea is it not greater than the triumph ouer our
wife goods lands friends parents children yea and peraduenture also it will cost thee the losse of thine owne heart blood It is more chargeable than some thinke it is and that it is the cause why they make so little account of it Now there are some which care not what it costeth them so that it may be had with ease but such must know that it is as laborious as costly For before thou canst attaine vnto it thou must trauaile in heart and in soule with weeping with sighing with much fasting with prayer with watching with meditation of the word of God and in practising of all the commandements of God Thou must trauaile in compassion towards all men thou must take paines in doing thy dutie towards thy superiours and in relieuing the needie and such as are in distresse Finally it is a most painfull way to passe and many there be which deceiue themselues entring into it without preconsideration either of cost or paines I tell you in the houre of death in the day of iudgement in persecutions in trials in banishments many shall see and know that they haue deceiued themselues for that they haue not duly thought of these said charges neither is it onely chargeable and troublesome but also there are in it many and great perils and dangers many battailes must be fought before thou canst come vnto the end thereof Now for a man not onely to be greatly chargeable but also to haue great troubles many battels betwixt the flesh and the spirit this is a sore and a great temptation thou must fight with all thy affections with thine owne reason thou must be prepared to fight with fleshly ioy Loue Feare sorrow Anger Meekenesse Softnesse neither is this conflict as the passion of anger which endureth but for a moment but this combat against affections is to be taken in hand diuers and sundrie times and continueth a long time euen during the whole life And though we receiue many blowes and are sometimes as it were drawne backe yet we must to it againe Those I say which meane to inherit the kingdome of heauen must renounce their owne reason and fight against their owne iudgement As for example in anger many will burst out to fighting and why because that their owne reason teacheth them that they are abused contemned and despised and this is it which deceiueth many because they doe not striue and contend with their owne reason but rather doe thus thinke with themselues according to the manner of men what is the reason why we should doe this or why we should doe that why we should lose our wiues children goods and lands this reason then of ours must be fought against and ouercome But when a man hath ouercome his reason and knoweth what things to be angrie for and what things to be patient in what to loue and what to hate then shall he the better walke rightly but for as much as a man must fight both with his reason and his affections this is a hard battell For though a man haue ouercome his reason yet his affections may still â—e head strong in him yea so strong as they shall carrie his reason iudgement headlong Here then ariseth a greater fight than before before the affections can be ouercome but when reason affections ioyne together that a man hath to deale with them both then ariseth a most deadly fight insomuch that a man shall very hardly ouercome them and yet wee haue more enemies to fight withall than these Wee must fight on the right hand and on the left on the right hand with fame and glorie and on the left hand we are to fight with wealth and riches and with credit and all things in the world If God shall vouchsafe to giue thee riches take heede that thy heart be not set vpon them wherfore when thou whosoeuer thou art art blessed with a good report or with the riches of this world take heede and beware of pride vaine glorie and ambition for if the childe of God doe not forecast these things he may easily be ouertaken and wee see many who when they are in lower estate behaue themselues like honest men and as becommeth the children of God but when they come to any preferment and promotion then they are altogether carried away with the vaine glorie of this world Thou must not onely fight with faire and good reports but thou must also fight with reproches and this is no small combate for hauing riches and glorie thou maist escape pride and ambition but if indeed thou professe the truth thou canst not escape reproches Wherefore if this be not foretâ— ought and looked vnto betimes if a man â—e not well armed against this he cannot be able to withstand it but it will make him goe backe from the truth which he hath professed alas will he say I labour to doe good I endeauour my selfe to keepe a good conference in all my dealings yet loe how I am contemned and how I am accounted a Precâ—sian and an Hypocrite We must also figâ—t with losses and want of liuing and in this point we see many to be ouercome when as therefore the Lord hath brought vs vnto a low â—bbe we must take heede that we be â—o shifters For when by a simple and godly liuing many cannot thriue and prosper in this world then fall they to vnlawfull meanes and now adaies rather than a man will be in want hee will take two or three liuings wherefore this temptation of want is very great and therefore so much the more to be looked vnto Likewise when a man must fight with banishment losse of friends or such like then the anguish which ariâ—eth thereof it draweth from him many bitter sighes and deepe groanes and through sorrow of heart he is brought vnto strange thoughts wherefore except a man doe acquit himselfe with these and the rest it will goe hard but Sathan will haue the victorie for it is a very hard matter to endure them There is another thing to be taken heede of and that is this when Sathan shall behold the corruption of a man either which is within him or which is outward for whether it be inward or outward it will serue his turne as it is in Ephes the 6. He is spirituall wickâ—dnesses in heauenly things he is a spirituall enemie and in this world he is Principalities and Powers Therefore I say when he beholdeth thy corruptions he commeth to worke vpon thee and stirreth vp thine owne conscience and thine owne reason to accuse thee and to condemne thee then like a spirituall enemie he commeth to intoxicate thine affections and moueth thee sometimes with losses sometimes with profit sometimes with pleasures sometimes with ioy sometimes with sorrow when I say he doth thus bewitch thy reason and affections and doth thus infatuate thy wits and intoxicate thy braines here is a very dangerous fight And herein may a man
defend them from the diuell that rauening wolfe by the wholesome word of God and not to watch for his owne gaine And hereby shall he be knowne if in time of daunger he stand by his flocke and will not forsake them nay rather than that they should perish he will giue his life for their sake for if this affection be not in them the case is very manifest that they are not good shepheards but hirelings For the true vnderstanding of this point we will consider when the Ministers may flie for if we should denie that they might not flie at any time we should not say truth for our Sauiour Christ hath bidden that when we are persecuted in one citie we should flie into another It is manifest also that our Sauiour Christ himselfe fled as when the Iewes tooke vp stones to cast at him he hid himselfe and went out of the temple and he passed through the middest of them all and so went his way And in the tenth chapter of Iohn we reade that when they went about to take him he escaped out of their hands and went his way beyond Iordan yet afterward when the time appointed wherein he should suffer was come he fled not Saint Paul also and Barnabas as it appeareth in the fourteenth of the Acts being at Iconium when there was an assault made both of the Gentiles and of the Iewes with their rulers to doe them violence and to stone them they being aware of it fled vnto Lystra and Derbe cities of Lycaonia Yet as I declared before out of the one and twentie of the Acts at another time Paul went willingly vp to Ierusalem to lay downe his life for the glory of God So that if we should deny that we might not flie at any time we should deny the words of Christ who biddeth vs flie in time of persecution and againe if we should plainely say that they might flie we should put no difference betweene the true Minister and the hireling This therefore must we note if so be that the people ouer whom he is placed shall be in daunger to be seduced by false teachers from that most true and holesome doctrine of Iesus Christ hauing receiued as yet but a tast as it were thereof and are not grounded he must not in any case flie and giue place no though it cost him his life for it were a daungerous case to flie then because that his constancie in sealing his doctrine with his bloud may wonderfully confirme the faith of his flocke and draw them forward by his example rather to die for the profession of Iesus Christ than to deny him whereas on the contrary if he should flie they could not but fall from the truth being not grounded therein when as they see their pastor to hide himselfe But when this affection loue is in the Minister to consider that he is betrothed to Iesus Christ to defend his spouse and Church from his aduersaries and to bring them as it were by the hand vnto the bridegoome of which he hath so singular a care that he will neuer forsake thē although by earnest studie he should euen shorten his life and all his Physitions in the world should tell him plainely that it wil end his daies if he doth not giue ouer the same yet I say when he hath such a loue and affection to his people whose soules hee laboureth to feede and nourish with the word of God that hee will resigne his life into the hands of God and giue ouer himselfe vnto his prouidence and rather to end his daies with labouring and studying for his flockes sake than by withdrawing and sauing his owne life to suffer them to want then no doubt the Lord by his holy spirit shall teach him when he may without danger to his flocke euen with all their consents depart and saue his life from the hands of his aduersaries As we see by the examples of Iesus Christ and his Apostles who sometimes fled and saued their liues and otherwhile abode by it and suffered all things patiently So will hee teach his true and faithfull Ministers when it is good to flie and when not We haue knowne many godly Ministers which haue spent their time in studying and teaching their flockes and haue rather desired their saluation than their owne liues All these things obserued the Minister shall yeeld a ioyfull account vnto the Lord and stirre vp his people to be thankfull vnto the Lord which hath shewed them such mercie as to place ouer them so louing and careful a Minister which so hungreth and thirsteth after their saluation that he esteemeth his owne life lesse than it The second part concerning the dutie of the people to their Minister NOw we haue declared the dutie of Ministers it followeth that we shew next the dutie of the people vnto their Ministers which is the second part of our diuision truly this declaration of the Ministers dutie doth very manifestly shew the other for if the Minister be bound to applie his studie and to exercise himselfe diligently in reading and when he hath studied to come foorth and teach the people all things necessarie for their saluation and moreouer must set himselfe a liuely patterne of godly conuersatiō for them to follow letting no meanes vnassaied whereby he may beget their soules vnto God neither in life nor doctrine but must so carefully watch ouer their soules that rather than they should perish he must giue his life for them what shall the people then do vnto him for his intire loue and affection The holy Ghost telleth vs in these words Obey them and submit your selues So that obedience is the dutie of the people to their Minister The reason hereof is very good seeing the case so standeth that the Minister must labour to bring thē home to Iesus Christ by the Gospel which is the power of God vnto saluation if the people notwithstanding his paines will remaine obstinate to what end will his labour come all will be in vaine the people shall not profit by it and himselfe shall be grieued and molested with sorrow to see their disobedience The people therefore must bee obedient vnto their Ministers which labour for their profit which is a great grace of God who worketh all this in all creatures when hee hath giuen the people obedient hearts to bee gouerned by his word for which end he hath appointed the Ministers thereof And as it is a grieuous and the most dangerous thing to be obedient to such superiours as shall leade vs out of the way into destruction whom our Sauiour Christ calleth blinde guides which together with the people fall into the pit so it is on the contrarie the greatest vertue to become obedient to the true Pastors and Ministers of the word of God It hath been euermore the charge that the Apostles laide vpon the children of God of which thing S. Paul in his Epistle to the
dayes because wee attribute so much to ministeriall knowledge and haue felt so little profit by the teaching of the Spirit and seeing we brag so much of faith haue so little loue lastly whereas wee boast of our professioÌ„ and yet are so little profited in holy conuersation the Lord for such contempt of his trueth doth now teach vs by deluding spirits and fantasticall deuisers and the lying Familie of loue Wherefore vnlesse we be more enflamed with a loue of the truth and an hatred of heresie than we haue been it may come to passe that as in the Primitiue Church the Gospell of Iesus Christ being preached at the first of men of the lowest state and afterward for the good liking of it was brought to bee preached after the more learned sort euen so heresie now beginning in the vnlearned and ignorant people may by the iust iudgement of God for the contempt of the word take place euen among the best learned For it is as easie for the Lord in his iudgements to send a lying spirit into foure hundred learned men as to suffer the common Israelites to bee deluded therewith so then we haue the mysteries of iniquitie to teach the mysteries of righteousnes and we must learne loue of them which are the abusers of loue Wherefore if wee desire to know Christ crucified by the spirit in his word if wee will know him to be our Prophet our Priest and our King we must be new creatures for the olde things are gone and new things haue succeeded them in their place wee must let loue be laborious in vs and fruitfull in good workes But when wee haue not so good misliking of heretikes wee shall finde them as the grashoppers of Egypt we shall see new and old enemies ioyne together to the great dishonour of our God Oh how I loue thy lawe We haue then in this verse a iust occasion to examine our selues how we profit in the loue of Gods word wherein the Prophet for our example and imitation pathetically protesteth how he loueth the word of the Lord to declare that it was not in outward shew but in inward affection and that he did not indeede delude himselfe as we do in many things he proueth it by effects for that here alone is true wisedome and not elsewhere to bee found Wherefore it shall not bee amisse to gather all such proofes whereby we may see his loue was vnfained and came from the bottome of his heart The first is a speciall hatred that hee had to the contrarie that is to all false religion opposed to the true seruice of God Secondly it may be shewed in the circumstance of the time and that for two causes both in respect of the lawe which then had little countenance and in respect of his person which then did suffer contempt The third is the reposing of his felicitie in the word when either he felt the sweete promises of God or his inward man delighted with the law in that he preferred it before all profit pleasure glorie with which things naturall men are most delighted as also his great griefe of minde when either he felt not such comfort in Gods promises or his inward man not delighting in his word or when he saw any other traÌ„sgressing the same The fourth is his careful vsing of the means which were many namely his conference with Gods children either in reaching his gifts vnto them or in the participating of their gifts with him his praying praysing of God his holy meditations and his vowing with himselfe to keepe the law of the Lord. In that so vehemently he bursteth forth into this speech Oh how loue I the law we are to see his great zeale to compare our selues with it and where he saith 〈◊〉 we are to learne that if we finde in our selues any wearinesse and loathsomnesse to this exercise we are not as yet sound at the heart Concerning this word thy law we may note that he putteth the law of God his loue thereunto for his loue to God for this end because euery man wil say that he loueth God as the Turke the Pope the Familie of loue but few of vs and none of them doe loue his word For is there any heretike or hath bin who perswadeth not himselfe and would perswade others that he loueth God Wherefore to our vse we must know that if we feare the Lord we must feare him in his threatnings denounced by his word if we say we loue him we must loue his promises contained in his truth if we obey him we must obey his commandements reuealed in his will if we will worship him we must worship him according to the prescript rule of his owne ordinances For the first reason which we haue shewed to be the heartie hatred of false doctrine or false religion he saith Portion 15. vers 1. I hate vaine inuentions but thy law doe I loue And in Portion 21. vers 3. I hate false hood and abhorre it but thy law doe I loue And in the fourth Portion vers 5. he â—larly prayeth against it saying Take from me the way of lyâ—â—g and graâ—â—t me gratiously thy truth Where we see that as the mail of God sheweth his loue to the truth so he sheweth his hatred to lies Neither must we vnderstand here that which he calleth the way of lying for a breach of any particular commaundement but for a generall breach of the whole law of God for a thing opposite to the truth of Gods word so also is it to be vnderstood when the Spirit of God calleth Satan the father of lies that is of fained and forged doctrine both in religion and life as also God is said to be the Father of all truth Now it is manifest I neede not as I thinke to shew this out of the Law nor by the Prophets nor by the example of godly Kings how it is by precept commaunded and by practise vsed onely we will shew a few places in stead of many Deut. 7. vers 1. 2. 3. 4. 5. 6. Deut. 13. 6. 7. Zach. 13. 3. Where we may see that naturall loue shall giue place to heauenly loue the second table must giue place to the first and the loue of man to the loue of God Psal. 16. 4 the Prophet professeth that he will not once make mention of their names within his lips For examples we may see Reuel 2. 6. how acceptable it was in the sight of the Lord that the Church of Ephesus hated the heresie of the Nicolaitans and Reuel 3. 15. the Spirit of God reprooueth the Laodiceans because they were neither hot nor cold So grieuous a thing is it in the eyes of the Lord when the world will rather take vp false religion than zealously gainsay it But it may be that their ciuill conuersation and outward courtesie doth much slake our hatred against
with the godly This then is a sure token of his loue to Gods word euen then to esteeme it when of the times it was hated neither is this any true triall or argument of the loue of Gods word to fauour it whilest others doe fauour it but when all formall liking of it beginneth to decay then in truth and constancie to professe it argueth true and constant loue of it And it must not be straÌ„ge vnto vs that the Church is often vexed with wicked heresies because it is the infinite iustice of God when men with feare and loue doe not obey the truth in a good conscience whereby they diminish the glorious credit of the childreÌ„ of God to giue them ouer to some horrible heresie At what time we may see both the grace of God in giuing strength to his to beleeue euen in the middest of heresies as also the faith of his children euen then to be constant when others reuolt from the truth As to continue in our former example of Dauid First he was taunted when it was said who is this man is it not the sonne of Ishai Then being betrothed and contracted to the eldest daughter of Saul he was deluded and depriued of her Afterward Saul prouoked him with open violence how beit still he perseuered in the loue of Gods truth To applie this to our selues if a man now a daies â—e called a precisian or termed by the name of a Puritane that some worldlings thus reason with him What will you become a Precisian will you giue ouer and forsake your frends and commit your selfe to their companie who are not able to preferre pleasure nor profit you wil you now enter so hard a life and suffer so odious a name Doth it not come to passe that this first blast bloweth vs away Other some can be content to giue their names to God but when they can take no course to get liuing and preferment then they begin to shrinke These men making godlines a gaine will so long worshippe God as they may get profit by it But wee must neither let contempt abash vs nonbenefits allure vs and when all law is against vs and of all wee shall bee troden vnder foote when wee shall be compassed with so many euils that these temptations wil come vpon vs it is better for you to giue ouer than thus to run on and to put your selfe in danger that which hath been in you was but a melancholike humour if you giue place to such affections you may hurt your selfe when all these things shall meete with vs wee must shew our loue by resisting them and cleauing to Gods lawe If we be not Ieroboams yet we may be Rehoboams Ieroboam hee set vp Calues Râ—â—oâ—oâ—â— a while determined to keepe the lawes of the Lord but afterward he fell to 〈◊〉 exercise This now is a singular triall of his loue who saith of himselfe for our instructioÌ„ I haue bin had in derision and the bands of the wicked haue robbed mâ—â—e c. They haue foâ—â—ged lies and laid snares for mee yet doe I not forsake thy law So that no iniuries could wearie him no contempt discourage him no benefits allure him no subtill daungers make him to quaile in despaire his faith was so sound in Gods word and his loue so pure in an whole heart One thing we haue omitted in the former reason which here must not be left out If we be espoused to Christ in the Gospell we are assured that he will keepe vs from falling or if we fall he will saue vs from lying in our sinnes But leauing this let vs come to the third reason which was the great felicitie which hee felt in the word and the sorrow which he felt in the contrary For the first he preferred the word 1. Before all profit as port 16. 7. I loue thy commandements aboue gold yeâ— aboue fine gold 2. Before all pleasures as port 13. 7. How sweete are thy promises to my mouth yea more than hony vnto my mouth 3. Before glorie as port 8. 1. O Lord thou art my portion I haue determined to keepe thy lawe And portion 14. 7. Thy testimonies haue I taken as my heritage for euer for they are the ioy of my heart Now because in a spoyle all these things doe meete together Seeing then we are giuen to loue our selues and to make 〈◊〉 a gaine or rather loue the word for gaine pleasure and vaine glorie wee shall see how great a thing it is to loue the word for it owne sake that is because it is the word of God But many will vrge the vse of lawfull things and say Why may I not eate this meaâ—e may I not weare this fashion may I not put on such apparell they bee lawfull theâ—â— natures I answere that they bee indeede lawfull in themselues and while theâ—â—â— are nakedly considered and as they are vncloathed of other circumstances yet wee are to a 〈◊〉 〈◊〉 with meditating on things conuenient least we turne the libertie of the Spirit to a 〈◊〉 of the flesh See here how wee loue pleasures more than the word Some are godly so long as they can get gaine by their godlinesse who quickly can be cold when they haue gotten greater preferment in the Church of God They forget that which wee must remember that wee must grow in zeale in loue in affection and indiligence as wee â—â—rease in outward things that we may shew our selues not so much to seeke after profit as after a better life not vaine pleasure but pleasure of the minde not carnall glory out the hope of Gods kingdome On the other side wee are to see how his afflictions grew when hee sawe the neglect or contempt of the law in others for his eyes failed his heart was 〈◊〉 his spirit panted his fleshe parched away Thus whilest hee measured himselfe by the word how his inward man ebbed and flowed in a delight of the word his ioy increased and decreased with the estate of the mind insomuch that hee desired for no other end to liue than to feele the comfort of Gods promises and his affections gouerned by the word of God For he saith portion 3. 1. Be beneficiall vnto thy seruant that I may liue and keepe thy word Wherein he agreeth with a saying of Paul Galath 2. 20. I liue yet not I now but Christ liueth in mee But I feare that I speake mysteries and paradoxes vnto a great many who yet are but naturall men and may learne these things of simple men in the country Well let vs learne if wee cannot bring foorth 100 folde yet let vs bring foorth 60 folde if not so much yet at the least 30 folde vnlesse we be either stonie ground who for want of roote in time of tribulation and persecution will be offended or as the thornie ground being choked with worldly cares or as trampled ground which is troden of all men And here
not become so much subiect to others but others shall submit themselues to mee I shall purchase to my selfe credite countenance and authoritie to pleasure my friends and withstand mine enemies Thus we see why we cannot ouer-wrastle the vanities of this life because we striue not aright Now likewise how are we so enabled to forsake our worldlines euen because we doe not depend on Gods prouidence Then the way to fight against couetousnes is to fight against the distrust of Gods prouidene and want of beliefe in the word of God in that for too much loue of this world and too little loue of the word they doe not deuide their times that sometimes they may giue themselues to prayer to reading to conferring of the word And how doe these men reason with themselues I shall one day be olde and Age is accompanyed with many euills of weaknes and impotencie I must not thinke then to liue without miserie vnlesse I liue now with some care I must prouide for my wife and children and not leaue them to the broad world it standeth me therefore in hand to worke and to take paines whilest I may So the pleasure of this temptation taketh away the sweetnes of the meditation of the life after death Manie striue against anger and yet the more they striue the more they fret because they resist not the beginning of their Anger which is a secret pride conceiued in their mindes For of pride saith the holy-Ghost in the booke of the Prouerbs commeth contention Such men haue this reason whereunto they yeelde I haue deserued well of their hands I neuer did them iniurie they ought to haue esteemed otherwise of mee they haue abused mee greatly who therefore can beare such contempt and miuries Now if we fight in humblenesse of minde against this corrupt reason wee shall fight against our Anger I suppose a bruite beast is not so ill in his kinde as a man in his corrupt iudgement Then lowlinesse in taking a fight of our wants in good and heauenly things is the thing that will humble vs. This is that which will cut our combes when wee thinke too well of our selues when we see too much by our painted sheath this will make vs to pull downe our peacocks tayle What maketh young men so loose and profit so little by all the admonitions which are vsed to them but onely their corrupt reason which on this sort deceiueth their soules Why is not this lawfull doe I any body harme in so doing doe not all others this as well as I Well if they will not bidde warre against these corrupt imaginations they shall neuer preuaile against their euill affections Whereof is it that the wisest men become whore-hunters and the wisest women often become whores is it not because the Lord punisheth the pride of reason with filthinesse and whilest they will not fight against corrupt reason they cannot get the victorie ouer their filthie affection they will thus reason I haue beene thus long married and haue no children my wife is neuer quiet she is a shrew I will see if I can haue children with another and haue quietnesse abroad Bid battell then to reason if you will fight against sinne for iudgemēt being conuinced we may the better encombate with affection Let vs then take heede to those conceits which are not yet in the bowels of the braine for then the diuell is brought to infect reason and so draweth neere to corrupt affection All idle thoughts discourses comming but to the mind must make vs afraide least we become corrupted And let vs remember that wee must loue the Lord with al our hearts mindes that he taketh vp to his glory al our cogitatiōs And therfore though we yeeld not to lust in affection we must strike at cōcupisence at the first motion because our thoughts haue not been wholy with the Lord We must destroy the broode whilest it is in hatching and wound sinne before it haue receiued a perfect shape For it is better to striue against sinne whilest reason is on our side than when both reason and affection are conspired against vs. Now let vs examine our selues euery man search his own heart whether we be grieued for the sudden discourses and glauncing imaginations in vs or rather whether they be not sweete vnto vs. What is the reason why wee refuse to sinne is it not because wee thinke thus with our selues What shall I doe this thing Shall I commit this fact It is a beastly thing it is a dangerous attempt For there are some which will mislike to haue themselues misled with the temptations of murder of stealing or adulterie and yet will let passe quietly in them rouing imaginations and idle cogitations We see in many after their fall repentance commeth for if in iudgement we could before sinne preuailed discerne the corruption of reason deceiuing and leading captiue our affections as wee doe after wee haue sinned wee should not so soone be deluded For we see it commonly commeth to passe that we repent vs and mislike our selues for some foregoing euil we say Oh what a foole was I that could not consider of this where was my wit how was I besotted Conuince a naturall man of his reason and he wil be ashamed of his purpose but so long as he hath reason on his side hee will not yeeld an inch Why commeth it to passe that there are almost no Heretikes conuerted and so many profane professours conuerted but because the sinne of these men is the sinne of affection the sinne of the other is the sinne of reason and iudgement Peter of whom we reade in the Gospell did not so much sinne of affection as in reason For being put in minde of Christ his afflictions how he should goe vp to Ierusalem and suffer many things and consulting with reason thought it a very straunge thing and not agreeing to equitie that such a Prophet and mirrour of the world and that he that had done so many good things and had wrought so many miracles in that country neuer doing any harme to any man should suffer of such men Wherefore when as our Sauiour Christ sawe Peter giuen so much to naturall reason in that he cried Maister saue thy selfe hee checked him saying Come behind mèe Sathan thou sauorest not of things which are of God but of fleshe and blood Vpon which occasion least the other Disciples also should haue presumed our Sauiour Christ gaue this generall doctrine that if any would become his Disciples they should take vp their crosse and follow him As also that none could follow him in truth vnlesse they denied thēselues where in denying of our selues he meaneth nothing else as the occasion of his foregoing speech plainely sheweth then the forsaking of the reason of the flesh S. Iames chap. 1. teacheth vs that if wee will mortifie our affections wee must first vse the meanes secondly
leaue me not to mine oppressors THe Prophet goeth on praying for the increase and continuance of Gods fauour vsing two arguments the first by shewing his afflictions which hee suffered the seconde by declaring his affection to the word whereunto is added a reason drawne from the nature of GOD that it is his time to helpe in affliction His generall desire then is to haue a further loue of Gods word to this end hee sheweth his miseries and afflictions and with what affection hee longed for helpe trusting that God would now come to doe right His prayer is that the Lord would not suffer him to bee ouercome with ouer-much afflictions but that as it is Psal. 125. 3. that the rod of the wicked shall not rest on the lot of the righteous least the righteous put their hands vnto wickednesse and that the hands of the oppressors should not preuaile God then giueth vs this libertie that wee may pray against our and his enemies but wee must withall consider these two reasons I haue executed As if the Prophet said Thou hast promised to helpe all them that hold causes and maintaine them well through thy grace I haue vsed a good cause well performe therefore oh Lord thy promise in me So the Prophet prayeth Psal. 41. Heare me when I call O God of my righteousnesse c. where hee sheweth that as God doth promise to helpe in afflictions so he requireth of our parts that wee should suffer as weldoers and as doing well in a good cause as if hee had expressed his minde in these words O God the cause which I maintaine is iust and I haue maintained it well let them fall then that haue an ill cause against me who hauing so righteous a cause As we haue to learne that we shall not be without oppressors if we doe well so must we learne how to behaue our selues therein It seemeth monstrous to some that we should by weldoing purchase such enemies as if when ye do well ye suffer wrong and take it patiently this is acceptable to God 1. Pet. 3. 13. Who is it that will harme you if you follow that which is good Yet it is a thing in the secret iudgement of God either to the triall of the faith of his children or the fulfilling of the sins of the wicked Who would thinke a man should haue enemies but by desert True it is if the world were aright but because wee liue in such a world wherein Christ himselfe executing iudgemēt and righteousnes did suffer because it hated him much more must we looke for it as Christ himselfe hath also fore warned because the seruant must not be aboue his maister and because we labour and cease not to hinder the kingdome of Sathan hee enarmeth the world with hatred against vs also We must not think that we can be here quiet For although we be sometimes troubled because we haue not done somewhat which we ought yet often we must be oppressed as righteous doers although not so as our enemies finally shall preuaile against vs. We see the Prophet desireth God to be the patrone of a righteous cause and of a righteous cause rightly handled we must then if we will assure our selues of Gods protection first consider if our cause be iust and hauing such a cause whether we haue rightly dealt in it Let vs therefore when we are oppressed search our cause if we feele that our conscience be guiltie then no maruell though wee suffer because the Lord correcteth either our euill cause or our ill handling of a good cause Wee must see that in the equitie of our request our cause be iust and true and being good that our dealing therein bee also iust and right Let vs see this now in particulars Our Sauiour Christ saith he came to put dissension betweene the father and the sonne the mother and the daughter and that the father in law should bee against his son in law and the sonne in law against his father in law True it is if it be for the Gospels sake and we withall haue done our duties and obedience which nature our callings require that we be hated yet must we not be dismaied although we haue the enemies of our own familie of them which by nature are ioyned to vs we are not to be discouraged if it be righteousnes which we must maintaine and vnrighteousnes which they maintaine if thē our cause being good we vse all obedience loue and dutie and yet be grieued we must recouer our selues with that which Christ hath said but if our cause bee ill or being right wee shewed not our selues humble and dutifull in the defence of it then we haue deserued iustly to be euill entreated of them If wee shall obserue this to happen either among Magistrates to their subiects or Landlords to their tenants or any other gouernours to their inferiours when they shall deale ill with vs in debts fines and exactions we must consider that if we haue done righteously we haue the libertie to comfort our soules in prayer Lord I haue done the part of a faithfull subiect or the dutie of a good tenant Lord helpe me against this man which oppresseth me wrongfully But if we haue discouraged their hearts either simply by ill doing or in a good thing by ill dealing we must know that the Lord by them doth take some good thing from vs who from them did take some good duties We must see then whether we haue done our duties in loue or not this will keepe vs from fuming and will make vs rest in prayer The ignorance of this doctrine maketh vs fret and fume who neuer consider whether our cause be good or whether in a good cause wee haue vsed good dealing or no. If Gods children looke thus into their consciences it will humble them as surely I did not well to him God suffereth him to doe the like to me againe and meateth out vnto mee the like measure with mine owne meat-yeard Where wee must learne that Gods children neuer deale so earnestly with their enemies as with their God And as this holdeth in superiours so must wee marke this doctrine in all troubles with our inferiours or equals Now if our seruants or our children doe not deale dutifully with vs we must enter into our selues on this sort Lord I haue brought vp these sonnes or seruants in thy nurture and feare I haue instructed them and prayed for them I haue vsed all meanes wherby I might bring them to good yet for all this they deale ill with me and in this case wee must knowe that God wil heare our prayers But if we haue not done our parts in cloathing feeding or teaching them or in praying for them it is the iudgement of God in that we haue not done the dutie of godly parents Christian householders in making them the children of God and seruants of the Lord neither can we say Lord release me in this case
readie to deceiue themselues they are in daÌ„ger of being hardned because the maÌ„ of God here so ioyneth both together that he should haue â—is steps directed least that iniquitie should haue the dominion ouer him for I take the whole verse to be but one request The sooner we meete with temptation the better we shall ouer match it the longer wee continue and let it alâ—ne the longer will be our conflict If we begin betimes we shall easily conquer it if we let it alone we shall easily be conquered For it will either get ground of vs ouerreach vs and get the vantage or else we must get ground and vantage of it if it ouercome vs wee shall hardly recouer our paces This is then the wisedome of God his spirit in his children which men call precisenes to set a warie and heedy watch ouer euery affection that we thinke ouer euery word which we speake ouer euery deede we doe least wee be deceiued and through deceite bee hardened and so iniquitie get the dominion ouer vs. Thus we see the Prophet desireth the gift of perseuerance acknowledging that to continue is Gods gift as well as to begin And in that he desireth speciall mercy to perseuere he declareth that many begin well but afterward iniquitie getteth the vpper hand and they fall away so that it is a peculiâ—r mercy of God to preserue his to the end And in praying as well here for the 〈…〉 affections as he did before for the direction of his iudgmeÌ„t he giueth vs to vnderstand that if we purpose to perseuere we must no lesse looke to our affections than to our iudgement This then is a double grace of God on whomsoeuer first to haue our iudgement enlightened and then to haue our affections touched Direct my feete c. As our feete carie our bodies so our affections support our actions It is a good thing to stay our affections when our outward actions are rightly ordered and for this cause mention is made so often in the booke of God of lifting vp our eyes of holding vp our hands of walking with our feete As then we will haue our affections truly touched for we must not contemne this outward gouernment Now whereas he prayeth that the secret masse of corruption which lieth in him may not breake out in him he noteth that they who are carelesse of their finall perseuerance make little conscience of their former corruptions But such are greatly to feare least that in the latter end of their regeneration they bee cast our of Paradise with Adam and throwne out of the Church with Cain For if Adam sinned in Paradise whilest as yet he was perfect how easily may we fall which are in the dayes wherein iniquitie doth raigne and are full of imperfections Againe as we touched briefly before God his children doe not tarrie so long as to labour for life and striue for breath in temptations but in the beginning they espie their errours whereby they see how they might sail further were it not that Gods spirit mightily did preserue them And surely euery man by experieÌ„ce shal find that the sooner we begin to 〈…〉 the more speedily and easily we shall preuaile against it whether it be that we are tempted to leaue good things vndone or to doe things not to be done For let a man once leaue the searching of his heart vpon some great necessitie cease from the ransacking and rifling of his conscieÌ„ce when he hath not happily slipt notoriously we may see we may find our recouery to our exercises againe But if we haue omitted these exercises a long time and often when we should come to practise them and put them in vre againe what a strange thing will this seeme to vs how hardly shall wee get our hearts to yeeld to it our flesh is vnwilling this thing is so vncome vnto vs that we are faine to sweate againe for those practises of prayer and priuate examination which by vsing we had with ease and by not vsing we had almost lost Wherefore as proofe maketh euident like as in a tree though the rootes be somewhat mangled yet there will sprout buds which with a small instrument by daily resorting to them and keeping vnder may be kept from much growing and yet afterward by negligence and permission as with a hatchet they will hardly be hewen down And as in a great concourse of waters though the fountaine be stopped yet the riuers remaine open which being taken in time with a floud-gate may bee staied and leesing long oportunitie by great bankes from ouerflowing caÌ„not be restrained euen so a man in the beginning of his temptation whilest as yet it is but in the sprout and hauing a little course is vnable to make any great breach by prayer and the spirit of God may bee kept vnder and stayed but if it be left alone not looked to as before the extraordinarie spirit of the Preacher or the extraordinarie trauell of a man in prayer and fasting will not be able to remedie it Well many there be that charme the charmer neuer so wisely they will not heare that they might preuent the rage of sinne If when we shall vse all meanes to subdue sinne all is too little if we giue it any libertie how great is the daunger If a man in vsing a sparing dyet moderate apparell and little sleepe shall still finde in himselfe a self-selfe-loue and liking of sinne how much more when hee frameth himselfe to all the guises and fashions of the world shall he see selfe-loue preuaile against him when wee are iustified in Christ and ingraffed into him by faith and yet haue not the rootes of sinne throughly pulled out not the riuers of iniquitie dried vp but onely the spring head is staied I know there be many who thinke it a precisenesse to be so much afraid of our owne weakenes and to be watchfull and warie of our owne affections yea and oftentimes in those things which to iudgement are lawfull yet abstaineth in life and in our practise but blessed be that feare and happie is that precisenesse which is so carefull ouer our owne infirmities and so much suspecteth our owne wants and weakenesse Wherefore the man of God still prayeth for perseuerance In thy word In that he maketh the word of God his meanes of perseuering he teacheth vs that though we haue profited neuer so much yet vnlesse the word of God enlighten our iudgements and reforme our affections we may easily erre out of the way We knowe but in part our heart is reformed but in part our knowledge is bettered but in part and that which we haue is giuen of God by the preaching of the word and working of his spirit and that we may yet be deliuered from those affections which in vs remaine corrupt wee had neede to pray for the vse of the word Againe in that he would be grieued by the word the man of God sheweth
the man of God setteth downe the tearmes of his companions and sheweth how he coueted only Gods louing countenance The sicke desire health the imprisoned libertie the poore desire riches but few desire Gods countenance in the forgiuenes of sinne in the beholding of vs in Christ in giuing the graces of his holy spirit which are the pledges of his loue Many worlds are nothing worth it is a good heart which the Lord requireth Sanctification holines and the blessing of Gods spirit are true riches which we must craue and obtaine with sighs grones and teares For if we can sigh if we can grone if we can sorrow when we are but in sicknes of body or some outward calamitie what a shame is it if we cannot sigh sorrow and grone for the inward wants and necessities of the soule But if men knew what it were to haue the inward peace of conscience which passeth all vnderstanding they would surely desire it more That I might keepe thy statutes So many would haue Gods fauour to shine vnto them in libertie in health or in riches but he craueth God his fauour in his word which if we can get let the Lord deale with other things which concerne vs as pleaseth him best Will we know then when we haue a true loue to God his word It is when we especially desire it and nothing aboue it For as the greatest light that euer came to the world is the light of the Sunne so the most precious thing that can come to the world is the light of Gods word that we may see the light in God his light and behold the countenance of the Lord Otherwise if we be in prosperitie we will thinke our selues to be well when we are in aduersitie we thinke our selues ill Here we may see that as there is cleerenes when the Sunne shineth and that there is darknesse in the mists and cloudinesse so there is a vicissitude of Gods children whilest sometime their vnderstanding is cleered by the comfort of the word other sometimes it is darkened by the mists of ignorance which commeth to passe that we might the more reuerently and louingly esteeme the word For as the Lord hath the dispensation of the Sunne in heauen so hath he the disposing of his countenance to vs on earth Vers. 136. Mine eyes gush out with riuers of water because they keepe not thy Law MIne eyes gush out with water He doth here shew a cause why he did so earnestly pray for Gods louing countenance in his word for he was greatly grieued and sore afflicted and trouble compassed him on euery side The speech is not a false or fained speech but such as sheweth the greatnes of his griefe by that which is greater and it is as much as if he had said I weepe bitterly and often because men keepe not thy Law And this is the note of true zeale which easeth it selfe with teares and not with reuenge or anger and this is godly zeale when we cannot helpe a thing then by teares to commit it to God who alone is able to saue men This was not for priuate iniurie but because Gods law is broken This then is true zeale when we can deuoure priuate iniuries be zealous in Gods cause for fleshly men are hot in their owne causes and cold in the cause of the Lord. A man cannot thus be sorrowfull for another vnlesse he be sorrowfull for himselfe and then are we truely sorrowfull for our selues when we can mourne for others As Marie loued much and therefore wept much because much was forgiuen her And hereof it commeth that most notorious sinners being conuerted are most truely zealous haue greatest compassion ouer sinners for they haue felt Gods goodnes so greatly to them that they desire that others should be partakers thereof As Panl more zealous than the rest because more notorious than the rest of the Apostles PORTION 18. TSADDE Vers. 137. Righteous art thou O Lord and iust are thy iudgements AS in the latter end of the former Portion the Prophet shewed that his eyes gusht out with riuers of waters because of the generall backsliding and falling to iniquitie so here he sheweth that he had almost pined away and consumed to nothing to see the ripenes of iniquities in them which were his enemies And whereas this might haue beene a great temptation that notwithstanding there were made so many promises to the godly and such iudgements threatned to the wicked yet the godly sustained so hard things and the wicked were in so good a case he confirmeth his faith by staying his whole confidence on God and trusteth in God because he is righteous and acknowledgeth him to be a righteous God because euery part of his word is righteous and whatsoeuer the Lord hath said either concerning his promises to his seruants or threatnings to his enemies is most iust and true The selfe same must also stay vs when we are in the like temptations when we shall be counted as precise fooles and vnquiet spirits because we weepe and lament for the sinnes of others or when we seeing the wicked liue in such pleasures begin to maruell how it commeth to passe that the godly are so ill dealt withall and when the godly liue with teares and the vngodly passe their time in ioy Wherefore the man of God raiseth vp himselfe with this meditation howsoeuer those things seeme to be confounded cast together yet thou ô Lord art God and gouernest all thou art a righteous God and thy iudgements are righteous yea euery word of thy word ô Lord is righteous and true thy promises which in time thou shalt performe will not fall away nor thy iudgements which thou wilt one day execute shall not faile Behold how we also must strengthen our faith in the like assaults This was a notable example of faith which so yeelded to the due obedience of the word of God for our instruction when we are in such distresse our eyes must not be set on any visible or earthly things but onely on things inuisible and heauenly euen on the word of God on his promises which he wil performe on his iustice which he will execute we must I say haue our eyes lifted vp further than the scope of heauen and the circuites of the Sunne we must looke to heauen where Gods promises shall be fully performed and accomplished we must looke to hell where his iudgements shall be finished fully executed For though both Gods promises may on earth be performed and his vengeance may here be executed yet all his promises are not shewed to any nor many of them shewed to all but there may be some wanting of them and the wicked may haue a great torment of minde and hell of conscience and yet all haue them not neither haue any all because many are glorious in their life and pompous in their death What then shall we say to this but with the
zeale is opposed to luke-warmnes which is too temperate a warmenes for the profession of the Gospell Wee must not then onely renounce coldnes farre from vs and put away lukewarmnes but wee must be very hote and feruent in the profession of the truth Againe 1. Cor. 14. 1. that which our common translation hath Follow after loue couet gifts but especially prophecie the naturall Text hath bee zealous after the more excellent gifts And Rom. 12. Be feruent to the spirit that is let Gods spirit inkindle in you a fire which may cause you to flame with a zeale of Gods glorie and with a loue of mankinde Now there are diuers kinds of zeale there is a zeale of the world there is a zeale of the flesh there is a zeale of false religion there is a zeale of heresie and there is a zeale of the true word of God First wee see the zeale of the world maketh men to labour day and night to get a transitorie thing The zeale of the flesh tormenteth mens minds early and late for a momentarie pleasure The zeale of heresie maketh men trauaile and compasse Sea and Land for the maintaining and increasing of theis opinion Thus wee see euery man is eaten with some kinde of zeale The drunkard is consumed with drunkennes the whoremonger is spent with his whoredome the Heretike is eaten with heresies oh how ought this to make vs ashamed who are so little eaten spent consumed with the zeale of the word And so much the rather because godlie zeale leaueth in vs an aduantage and a recompence which the worldlie and carnallie zealous men haue not For when they haue spent all the strength of their bodies and powers of their minde they haue no gaine nor comfort left but torment of conscience and when they are outwardly spent they are inwardly neuer the better whereas the godly being consumed for a good thing and eaten vp with the zeale of Gods glorie haue this notable priuiledge and profite that howsoeuer their outward man perisheth and decayeth yet their inward man is still refreshed and nourished to euerlasting life Oh what a benefit it is to bee eaten with the loue and zeale of a good thing Leauing now the carnall and worldly zeale wee know how zealous Idolaters were that they would euen offer their children in the fire We know the zeale of the Iewes Math. 13. who would compasse Sea and Land to make a man a Proselyte Heretikes as we see spare no labour and let not for aâ—â—e cost to maintaine their Heresies but these are not good The true zeale is that whereof the Apostle speaketh 1. Cor. 11. I am iealous ouer you with an holie jealousie Rom 10. the Apostle â—aith the Iewes had the zeale of God but not according to knowledge Wherefore to shewe some properties of true zeale whereby we may trye our selues let vs first know that our zeale must be grounded on knowledge for otherwise it will carrie vs further to destruction as it did them who oppreâ—â—ed the truth and persecuted the deare seruants of God and yet thought that they did well Wherefore in true zeale it is requisite to haue knowledge going before Wee see the zeale of the Prophet did arise here of the contempt of the law of God For seeing it to be â—o exquisite perfit euerlasting powerfull comfortable it is a manifest argument that he was well grounded on the word This zeale then that we may the lesse be deceiued with the contrary hath these few rules first as we haue already said it must be agreeable wholy with the word of God to begin where it beginneth to end where it endeth Therefore we may thus trie our true zeale If first and especially wee make conscience of the principall matters of the word as of prayer of the Sacraments of discipline of charitie and then of the lesse things that are commaunded if wee will doe them if anie be forbidden wee also auoide them yet euer tollerating through loue little things as they that would not trouble the Church of God Wherefore the Apostle saith 1. Cor. 11. 1. 10. If anie man lust to be contentious we haue no such custome neither the Churches of God as if he should say If any man will striue about matters of lesse importance wee according to the order of the Church will not striue with them but rather will beare many things in loue and yet so as still we vse this caueat That we account nothing small or little which is Gods word This doctrine may be manifested by familiar examples If a man shall steale things of great weight or some great summe of money which deserueth hanging and the cutting off of life we will abhorre him but when it coÌ„meth out that they may â—eale lesse things as wood and corne and that not of necessitie but euen of greedinesse of minde thinking it not to be subiect to so high a punishment they will make no conscience of it But if Adam was cast out of Paradise for the biting of an apple wee must not thinke any thing that the word commaundeth or forbiddeth to be little or that the doing or not doing is but a trifling sinne least that through the iust iudgements of God we falling by little and little by degrees fall into great monstrous sinnes And as this is in life so is it much more in the worship of God It is a great fault that wee will make a scruple in matters of small importance and will not sticke to be dissolute in things of greater weight Indeed it must needs be confessed that our grand zeale must be in great things and yet wee must not lightly esteeme of any thing in the glorious word of God The second rule of true zeale is that wee must looke to the things which are within as well as to the things which are without This also our Sauiour Christ teacheth vs by reprehending the Pharisies in telling them that they made cleane the outside of the platters but left the inside foule shewing that their liues outwardly was without reproofe but inwardly they were full of secret pride disdaine selfe-loue and hatred Our zeale must beginne within and in time appeare outwardly and as we will not sinne outwardly so we must be as loth to sinne inwardly Wherefore here also are two things to be obserued the first is that we feare no more to do ill before men then we do by our selues For wee be giuen to be loth to be accounted ill and yet make no such conscience to be ill we see theeues whores and ill-doâ—rs are loth to bee so accounted and yet in the meane season if they can doe this secretly they make no care of it We outwardly are carefull to maintaine our credit and to trauaile with our selues yet secretly wee can commit sinne greedily What is this but to be painted sepulchers and dishes cleane without but foule within Wherefore wee
fearefull curse to be vpon it when we vse it not The fourth rule is that if we will labour for true zeale wee must be patient in our owne causes and deuoure many priuate iniuries that the Lords cause may be the better prouided for and that his glory may goe the better forward For wee see how soone and how grieuously we are moued for our owne causes and how soone we are cold in defending Gods cause This then is true Christian zeale to deny our own reason and priuate commodities and especially to seeke Gods glory though it be with our danger This would so stop the mouth of the aduersarie that howsoeuer for a while he thinketh vs to be cholerike mad men and esteemeth of vs as reuengers of our own affections yet one day he will confesse that wee did not seeke either our owne commoditie or our owne reuenge but that whatsoeuer we did we did it for Gods glorie and in the defence of a good cause The seeking to reuenge our priuate euils doth much hurt and bringeth great iniurie to this godly zeale for if we could speake with the tongues of Angels and could speake neuer so gloriously to the delight of all men and haue not loue euen to our very enemies all were nothing all were abomination in the sight of the Lord. Contrariwise if wee can be content to forsake our selues and to be accounted as nothing wee shall bee more acceptable to the Lord and finde lesse trouble to our selues True it is that God his children euen in their best actions are troubled whiles they suruay their inward affections and gage their hearts before the Lord whether they haue not done their things in self-selfe-loue rather than for loue of God whether in vaine glory rather than for the glory of God without which exercise we shall neuer see whether our actions be pure or whether they be vnpure or whether they be mixed whether they be in respect of God or in respect of our selues Many can reioyce at good things in themselues and repine to see them in others many can be grieued with euils in themselues which will reioyce to see it in others Wherefore we are greatly to suspect our selues and our zeale when we are thus affected because it is a manifest token that we are not pleased with that which is good for Gods glory but for selfe-loue neither doe wee repine for Gods dishonour but at our owne discredit But wee are to learne howsoeuer the good is done to reioyce and howsoeuer euill is committed to be sorrowfull We see the Prophet here was not grieued so much because they were his enemies as because they were the enemies of God For if he had thought theÌ„ to haue bin Gods childreÌ„ whatsoeuer priuate iniurie he had receiued he could haue swallowed it vp and more haue reioyced in them as they had been the children of God than haue beene griued because they iniured him Here then we must learne to beare with the infirmities one with another but especially with the frailties of the children of God neither are we so hainously to be offended with the infirmities of the godly as with the presumptuous sins of the vngodly and obstinate True it is indeed that our zeale must cause vs most to be grieued for the sins of the godly by how much they were come neerer to the image of God than others Howbeit it must alwaies be with a fellow feeling and pitifull sympathie towards them as the Apostle exhorteth vs Rom. 15. that the same minde should be in vs which was in Christ Iesus of which place we haue spoken often before Wherefore we must make Gods friends our friends without any respect of persons howsoeuer they be otherwise farre distant from vs either by place or familiaritie or nature or howsoeuer and on the contrarie whosoeuer is Gods enemie must also be ours howsoeuer we are ioyned together yea though we lie both together in one wombe This would seeme an hard doctrine to flesh and blood and yet our Sauiour Christ hath manifestly and plainly taught it vs Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life he cannot be my disciple What would he haue vs to cast off all naturall affection and so the Scripture should repugne whereas it is set as a note of them that should come in the last perillous times 2. Tim. 3. 3. That they should be voide of naturall loue and affection and might be contrarie to that Exod. 20. Honour thy father and thy mother c. No he meaneth nothing lesse but he meaneth that we should so be ioyned in naturall loue as he speaketh of himselfe Who is my mother who is my brother euen he that heareth the word So that though we be neuer so farre asunder we must loue them that loue God and though that we be neuer so neere we must hate them that hate God yea and so farre as our friends would pull vs from God and from his truth we must shake off all naturall affections not because they be ioyned to vs in the flesh but because by no meanes they will be ioyned with vs in the spirit Yet in the meane time we must remember that we doe all duties of loue and obedience to them as in admonishing them in praying for them and mourning for them and then if nothing will serue but we must either cleaue to them and forsake God or forsake them and clâ—â—ue to God we must separate our selues from their corruptions knowing alwaies that we must obey the first Table before the second and pietie must goe before charitie and we must serue God before we serue man and nature must giue place to godlinesse The fift rule is that we must be stricter to our selues than to any others in some things and we must offer more libertie to others than to our selues If we complaine of sinne let vs be at most defiance with our owne corruptions so when we fight against the corruptions of others we shall not fight against their persons but against their sinnes This is the doctrine which our Sauiour Christ also taught vs that if we would see well to pull out the more of sinne in another man we should first labour to take away the beame of sinnes in our selues Why calleth he it a beame in vs and more in others because our owne corruptions are or ought to be farre better knowne to vs than the corruptions of other men we should be best acquainted with our owne infirmities and know that there is in vs a bottomlesse pit of corruptions Which Paul saw when he said that of all sinners he was the cheifest that is he had the greatest light of his owne wants and was most familiar with his owne corruptions Wherefore we must first iudge our selues and cast the first stone at our selues we
them with that affection wherewith we of them in the like case would be admonished and yet as we also remember to be admonished of them as though we were admonished of God Doest thou loue Gods glorie then wilt thou surely admonish thy brother of sinne Doest thou loue thy brother then wilt thou admonish him with compassion See here is that which teacheth all wisedome I must be grieued for sinne because it is that that casts all mankinde from the Lord because it is such a thing as thrust Adam out of Paradise it is so grieuous a thing that it ouerwhelmed the old world with waters it consumed Sodome and Gomorrah with fiâ—e it crucified Iesus Christ the Sonne of God it is such a thing as is an enemie to God the Father an enemie to God the Sonne and an enemie to God the holy Ghost and therefore I must needes be an enemie vnto it yet I must be grieued as putting my selfe in the like case that the offender is Wherefore many faithfull Ministers of God when they are most hot they haue most heauines in their soules least the curse which they must needs threaten doe turne to the confusion of the persons whom they threaten Thus we see this zeale will teach vs neither to rebuke sinne too coldly nor yet too hotly For we shall not so loue God as we shall abuse man the image of God neither shall we so loue man as we shall hinder or impaire the glorie of God for if we be sorrowfull that God is offended and that man hath offended we shall be sure to make an holy medlie Vers. 140. Thy word is proued must pure and thy seruant loueth it HEre the Prophet shewing his loue to be the cause of his zeale repeateth in effect that which he said before It may seeme strange why the man of God should make mention of this so oft that the word of God is true But we must know that he did it to strengthen his faith in the time of trouble and that then he might not faint We thinke not that there is such need of faith because we feele not the like temptations For they that haue no sight of their corruptions know not their vnbeliefe and they that feele not their vnbeliefe feele not the necessitie of this strengthning of their faith And as they that know not their vnbeliefe know nothing so they that beleeue and see their vnbeliefe know this to be necessarie They then that haue a true triall of their vnbeliefe know this faith to be a rare gift of God So that the Prophet commendeth the word of God here of experience for he saith Thy word is proued most pure His meaning is this This is the cause why I am so zealous euen because I loue thy word and therefore O'Lord I loue thy word because I finde it by proofe to be so pure That we then may make this our rule for examination why are we so cold in zeale euen because we are cold in the loue of the word For as our loue encreaseth so encrease also our delight and griefe our delight to see the thing loued to haue happie proceedings our griefe to see the thing which we loue to be despised This we see to be in euery kinde of loue For a man that truly loueth his wifâ— cannot abide to see his wife contemned and discredited nor the woman that truly loueth her husband can abide to see him reiected and despised When we loue our friend we are grieued to see any contempt offered vnto him This then we see in the nature of true loue to reioyce to see the person loued aduanced or the thing which we loue esteemed and grieued to see either the person or thing so loued to be cast downe and contemned It was a griefe euen to the Heathenish Philosophers to see their doctrine not regarded were they so moued for the small regard of that earthly doctrine which had no exact truth in it but was mingled with infinite errors and vntruths and shall not we much more be moued to see the word of God which hath so exact a truth and no vntruth contemned and little set by wherefore when we haue not this godly griefe in vs it is a manifest argument that our loue is very cold For as our loue is the greater so vndoubtedly our griefe will be the greater and so as our loue is the lesse so will our griefe to see the thing defaced be also the lesse When we haue much delight in any thing we are much grieued and who are more grieued to see the word of God troden downe than the godly because of all other their delight is most in it Not without cause then is this loue commended vnto vs to be a token of our zeale and therefore we see Psalme 67. the Church praiseth and prouoketh all the world to praise God when the word had free successe such is the loue of it to the word of God O let thy people praise thee O God yea let all the people praise thee Oh lâ—t the nations reioyce and be glad c. As then the children of God thinke themselues in ioy and prosperity when the word of God is in prosperitie so it being in any trouble death is not troublesome to them so that by their death and suffering they may any thing confirme the truth and giue countenance to it The Prophet of God sheweth his loue to the word saying All my springs O Lord are in it meaning that all his ioy his delight and affections were wholy set on the word of God Wherefore if there be such ioy in hauing it there must needes be great griefe in wanting it We are herein greatly to condemne our selues that we are no more thankfull for our vnthankfulnes bringeth this secret curse that we are no more zealous because many can hardly iudge betweene fleshly anger and spirituall zeale such is the rare feeling of this true zeale they are readie to imagine that if one be godly zealous they are straightway carnally angrie How necessary a thing therfore it is to know godly zeale all men may see for as we haue said that the Lord threatneth Reuel 3. that vnlesse the Laodiceans would be more zealous and amend he would spue them out that is he would haue no delight in them 〈◊〉 the Lord would as leeue haue vs of another religion as to be so luke-warme in his true religion For as a stomacke is easily brought to prouoke a vomite by receiuing somewhat that is lukewarme so the Lord spueth as it were out of his stomack luke warme professors as them whom by no meanes he can brooke which is a most feareful thing We know that the good father Elie 1. Sam. 3. although otherwise no doubt he was the deare seruant of God was grieued for the sinnes of his sonnes and mourned when the Arke of God was taken was reproued by the holy Ghost that he should loue the glorie of his sons
and in an holy courage to be delighted in weldoing For the godly whose onely stayes in trouble are faith and a good conscience are brought by their affliction to a sight of their sin to a desire to haue them pardoned to a feeling of God his mercy in hearing their prayers to an hatred of their sinnes Thus if we can support our faith in Gods promises wee shall reioyce in trouble When heretikes suffer for their illusions and being taught of man they quickly shrinke but when Sathan deludeth them with strange fantasies they are ready to suffer much Doe we know that heretikes wil suffer for their illusions and shall not wee much rather suffer for the truth And yet we see the Lord maketh a distinction betweene their sufferings our martyrdomes For Christians through faith can sing Psalmes in the midst of the flame heretikes by their roring shewe they haue no such ioy It stands therefore vpon vs euen now to be iealous of our prosperitie to bestow the time which we haue in weldoing and striue against sinne For we shall breake the first wall by this and so come with ioy to the other And as the word is a comfort in trouble so is it a bridle from sinne in prosperitie For as it doth not let vs fall in trouble so also it bridleth vs from sin in prosperitie For to this end we read and heare the word that in prosperity it should subdue sin and in aduersitie it should minister comfort But what is the iudgement of God vpon them that know not the word If they bee in health they seeke for nothing but for pleasures for profit and for gaine and thinke whatsoeuer they do to be lawfull yea admonish a man of his couetousnes by the word yet will hee not repent vntill eyther theeues or fire or some other iudgement of God vtterly consume him but hee will obiect why should I not get riches why should I not maintaine my gaine Admonish a theefe at his libertie of his theft and it prevaileth no more then if ye should tel him a storie vntill wofull experience â—each him the truth of it by the prison or by the halter There is no hope to any profit to perswade the adulterer vntill some plague of God haue wrought vpon him So we see when fire is on our houses when we must goe to prison or yeeld to any other calamitie men wring their hands teare their haire and rent their clothes crying for woe to themselues and saying they cannot liue they wil not be seene in the world they are ashamed to looke their friends in the face and why because they haue no feeling of the ioyes of the life to come they haue no stay on Gods prouidence they feele no comfort in his promises but they curse they moyle and pine away with sorrow If we see then the great mercie of God in staying vs from sinne in time of prosperitie and in aduersitie telling vs that he doth not punish vs in wrath but in loue and as a father doth teach vs the contempt of this world the desire of the world to come faith in his promises patience and repentance let vs reuerently esteeme the word Verse 144. The righteousnes of thy testimonies is euerlasting graunt mee vnderstanding and I shall liue IN repeating the same againe which hee had saide before the man of God here vseth two words the righteousnes of thy testimonies whereas before he vseth this one word thy righteousnes so that he meaneth here nothing els but the righteousnes of God reuealed to vs in his word For they bee called testimonies both in respect that they bee records of Gods loue towards vs as also they are testimonials of our obedience towards God So the words may beare this sense true it is Lord that that part of thy word where in thou hast comforted vs with thy promises is euerlasting and that part of thy word wherein thou hast set downe our duties is also euerlasting And I shall liue That is what doe men desire but life that I may liue therefore in godly pleasure Lord teach me to vnderstand thy testimonies See the man of God doth rest his life in this vnderstanding of the word They then that are ignorant are dead in sin Ephes 2. They sit in the shadow of death Luk 1. they are bound in the chaines of â—â—â—â—â— as Paul witnesseth of the widowes that liue delicately For as we cal him a man of death on whom not the Iudge but the law or not the lawe but the fact hath already giuen iudgement so they are subiect to the spirituall death on whom not God but his word or not the word but the sinne hath pronounced guiltie What is then life surely this was life the estate wherein Adam liued before hee fell his other life afterward which now is common to vs is a death and wee in him are all dead For when there was no sinne there was no shame when there was no shame there was no trouble when no trouble no death Wherfore sinne bringeth in shame trouble and death and hath left vs dead spiritually by cutting vs off from God For as a ciuill life is when wee are obedient to the ciuill lawes so we liue in God when wee liue according to his lawe And as he is dead ciuilly that by transgressing the lawes of the realme hath cut off himselfe from the common people so we are spiritually dead when sinne hath cut vs off from God The Prophet Abacuk saith chap. 2. 4. Hee that lifteth vp himselfe his minde is not right in him Where the Prophet sheweth that though a man for a time swel not hauing an vpright heart yet afterward he sodainely vanisheth away as a bubble of water for as a bladder with the wind is soone drawne out so the vngodly with conceit of his reason seemeth to bee puft vp but all is but inconstancie The iust man saith the Prophet shall liue by faith not by workes as some would dreame for all the shift of them that will be righteous in themselues will bee as a bubble of water but the iust man beleeuing the forgiuenes of sinne looking for euerlasting life staying himselfe on the promises and prouidence of God hath true soundnesse in him Hee shall liue saith the Prophet noting perpetuitie of time So the man of God his meaning is I shall liue i. perpetually and for euer Wee see then the great mercie of God that commeth by the knowledge of the Worde in that wee finde how hee deliuereth vs from wrath and taketh vs into his fauour he rescueth vs from sinne and clotheth vs with righteousnes he taketh from vs death and restoreth to vs life But marke who speaketh these words doth this man of God attaine to such an heroicall spirit as to crie graunt me vnderstanding and shall wee thinke ourselues sufficiently rich well sighted and that wee are so well clothed that wee neede no such prayer We are like the Laodiceans
who hearing the word were neither hote nor cold Seeing then we are rather Laodiceans than Dauids wee must crie Lord giue vs vnderstanding that we may liue Then let vs learne by other mens harmes which is a princely and heroicall kind of teaching For as Princes children are taught themselues in their owne persons but are not beaten seeing rather others beaten before them so the Lord preacheth to our persons but punisheth other persons round about vs sparing vs that we by their sinnes and stripes may learne to amend and to repent in prayer There is a winter after haruest after heate colde and it is vsuall with the Lord to tempeâ— his blessings most sweete with some crossings most sower Wherefore let vs pray with our Prophet for the vnderstanding of God his word not onely to be bettered in our mindes but also reformed in our liues Then no diuell no hell no plague no pestilence shall hurt vs yea those troublesome trials which vnto others are testimonies of God his wrath shall be vnto vs seales of his loue which although the world cannot discerne yet by faith we shall both finde it and feele it PORTION 19. COPH. Vers 145. I haue cried with mine whole heart heare me O Lord and I will keepe thy statutes Vers. 146. I called vpon thee saue mee and I will keepe thy testimonies IN the last verse of the former part he set downe the righteousnesse of GODS lawe hee prayed therefore that hee might haue vnderstanding and liue and therefore they that are ignorant haue no life in them because life is onely reuealed in the word Sinners then hauing not receiued the word are dead for the life of sinne is the death of man And our first father was dead when hee had sinned and they who liued in pleasure and all other sinners are dead though they for a while prolong their life on earth yet at death the soule goeth to hell and waiteth there for the bodie and this cuise waiteth on all Cursed are all that continue not in all things c. and after Gods great suffering they shall be cut off Hee knew that the beginning of this life was in the word and hee also knewe that the continuance of it was in the word by the grace of God and therefore hee laboured to haue it increased by the word because he was conuinced by his infirmitie that hee might lose it as Adam did and therefore hee seeketh to finish the course of his saluation with feare If Dauid whose zeale had consumed him did yet in this sort pray how much more ought we which for euery light trouble are discouraged in our dutie He prayeth for the vnderstanding of the word because the diuell wil be ready to allure vs from the word if we be inclined thereto as he dealt with Christ when he laide our scripture against it And yet he liketh not of those that rest in the literall sense but hee craueth the spirit to teach him according to the word for the spirit quickeneth and flesh and blood doth not reueale these things and all that are of God must bee taught of God Isa. 54 yet alwaies agreeable to the word Now in this part he prayeth that he may haue vnderstanding and ease from his trouble this request he groundeth on these reasons first of his earnestnes in the foure first verses secondly in respect of his enemies in the sixt verse and thirdly in respect of Gods mercies in the fift seuenth and eight verses In the foure first verses he setteth downe his earnest desire and zeale that he had and he prayeth that he may haue a good conscience in the first verse and faith in the promises in the second verse teaching that these two were al the comfort that he had in trouble when he suffered for well-doing and had his sinnes forgiuen and had the fauour of God Then if we will stand in trouble let vs labour to be grounded on the promises of forgiuenes of sinnes of a new life of his fatherly prouidence and let this purge vs from sin and if we can doe this then nothing shall seperate vs from God as Paul saith Rom. 8. and againe he saith there is no condemnatioÌ„ to them that are in Christ for they haue his spirit to purge them from sinne and to strengthen their faith The want of these causeth men to step backe and the weakenes of our faith the carelesnes of these causeth such feare in Gods children and such shrinking for the diuel layeth their sinnes to their charge which they see not discharged and their faith is weake and therefore they are diuing vp and down And surely trouble must come to all for so it is ordained though to some lesse than others and therefore when it commeth we are faint if we haue not been carefull to keepe a good conscience and to strengthen our faith But if we haue done thus then shall death be pleasant vnto vs for wee shall be blessed Apoc. 12. and our workes shall follow vs that is our faith and the fruites of our faith Againe if wee suffer for our sinnes c. then wee want faith and a good conscience and therefore we murmur and crie out yea and goe to witches and wisards Yea Gods children though they come not to this grosse sinning yet they inwardly grudge and they haue secret murmurings because they haue failed in strengthening their faith keeping a good conscience but the children of God that make Christ all in all they say the Lord giueth and the Lord taketh this is the patience of Gods children And Iob did not faile till his faith failed and though his three learned aduersaries reasoned against him to proue him an hypocrite yet his conscience sustained him and therefore reckoneth vp his vertues chapter 28. and 31. And he also confessed his faith I know that my Redeemer liueth this was his faith and this was his conscience that in his trouble sustained him These things haue no lesse fruite in prosperitie for the want of them cause men to lift vp themselues on high but the word represseth pride lust and loue of worldly things so that they are â—â—uÌ„â—le in prosperitie for the worldlings seeke after the things of this world because they neuer felt the peace of conscience they seeke their owne glorie because they neuer felt what the glory of God was and neuer seeke knowledge because they know not what the soule is Yea the children of God because they labour not continually to keepe a good conscience and to strengthen their faith they are carried away with the loue of earthly things after the example of the wicked for prosperitie is as a floud which carieth all things with it and as well good as bad and therefore they are often caried away with the loue of these outward things But the children of God which doe diligently labour after these things they behaue themselues so as that God may be glorified by their prosperitie and aduersitie
the victorie of men so farre greater is the ioy and more glorious is the triumph of Christians than of earthly Captaines And as farre as the robes of Christ his righteousnes are richer than the royall armes of Princes so farre doth the ioy of Gods children exceed all the ioy of the Princes of this world Whosoeuer then haue not this ioy by so much they shew themselues as yet to be more carnall more worldly and more subiect to Sathan At thy word Still we must obserue this that what affections soeuer we pretend to God they must be tried by his blessed word whether it be of loue or of fear or of ioy Whosoeuer then will say they are merie in God as they hope when their mirth is not in the word and they can reioyce in Christ as well as others and yet they reioyce in vanitie and worldly things they deceiue theÌ„selues yea although they did not reioyce in ill things yet they cannot reioyce in prayer they cannot reioyce in the word they haue no ioy in the Sacraments whereby notwithstanding they attain all precious things and an inheritance which fadeth not away But alas how can men ioy how can they spâ—â—rt how can they laugh so earnestly at vaine things and take so little comfort and solace in Gods worde and why doth the word of God make vs so dull why doth prayer make vs so heauie why doth meditation cause vs to be so sad Euen because wee are so carnall and earthly minded Well the Prophet Esay sheweth chap 58. what is the ioy of Gods children 13. 〈…〉 hou turne away thy foote from the Sabbath from doâ—â—â— thy will in mine holie day 〈◊〉 â—â—ll the abâ—â—â—â— a delight to consecrate it as glorious to the Lord c. And the Prophet Dauid Psalm 63. Thy louing kindnesse is better then life therefore my lips shall praise thee And Psalm 84. 4. Blessed are they that dwell in thy house they will euer praise thee 10. A day in thy Court is better then a thousand other where I had rather bee a doore-keeper in the house of mâ— God thâ—n to dwell in the tabernacle of wickednes Psal. 42 4. I went with the multitude and led them into the house of God with the voyce of singing and praise as a multitude that keepeth a Feast This is the ioy of God his children this ioy will neuer leaue vs no not in the graue it will accompany vs to the iudgement seate of God If wee will reioyce in GOD his word God will reioyce in vs. But alas doe not all men reioyce in vanities and yet they shall perish with men and men shall perish with the abuse of them Whereas that ioy so farre excelleth this how is it that this is so farre preferred before that Doe wee not thinke him to be a foolish man who will make the day of his pleasure in playing and sporting whereas hee should make it the day of his profit in buying and selling Would we not account him a mad man who might be encouraged to goe into the field with a promise to carrie away the victorie and to triumph ouer his enemies if he linger the time vntill the occasion be past by the incurse of his enemies and so he willingly leese the victorie and make his aduersaries to triumph ouer him How foolish then are they to passe the Sabbath which is the market day of the soule and wherein the Lord calleth vs to come buy honey wine milke and oyle and that without peny or penyworth in vaine pleasures willingly to leese such spirituall and heauenly profits And how mad are they that on this day may receiue both counsell for policie and furniture for strength to encounter against the world the flesh and the diuell and runne rather to â—â—â—thie pleasures suffering themselues willingly to be a pray for the diuell to bee seduced by sinne to be ouercome of the flesh and troden downe of the world True it is that we haue many bickerings and fight many skirmishes in the weeke dayes but on the Lords Sabbath especially wee fall to the maine battaile and we come as it were to hand-strokes and buckle with our enemies hand to hand Doe wee not thinke this a daungerous thing then when the Lord doth offer as it were into our hands the spoyle of sinne Sathan the world and the flesh and wee willingly and vnthankfully will suffer our selues and offer our selues to be spoyled of them Where is now our ioy in the word where is our spoyle wherein we should triumph Well if men reioyce so much when they giue the foyle to their enemies and pray vpon the spoyles wee may easily coniecture how greatly they sorrow that take the foyle at their aduersaries hand and are become a pray and a spoyle before them For the same is the reason of contraries And to applie this same to vs if we truly reioyce when we haue subdued our affections murdered our temptations and put to flight the world the flesh and the diuell making a shew of them through Christ how much must wee be grieued when our affections haue carried vs captiue our temptations haue slaine the soule and our enemies haue taken the spoyle of all those spirituall graces which before wee possessed This then must trie our repentance whether wee haue this sorrow or no when the rage of sin hath spoiled vs of God his grace This affection wee see was in the Prophet Dauid Psal. 51. who crieth Haue mercie vpon me according to thy louing kindnesse make me heare ioy and gladnes that the bones which thou hast broken may reioyce Create in mee a cleane heart O God renue a right spirit within me Cast me not away from thy presence and take not thine holy spirit from me Where Dauid complaineth that his heart was hardened blind was his vnderstanding troubled was his minde and his soule in bondage of sinne and in danger to lose Gods spirit Thus wee see how hee felt himselfe spoyled of all the graces of God When then we shal see the flesh or the world hath taken from vs all comfort in the word and in prayer and that wee begin to be dull in good things we must know for a truth that either Sathan the flesh or the world haue giuen vs some â—oyle and that they haue taken rich spoyles from vs. Wherefore wee are not after sinne to be too quiet with our selues as wee vse to bee if wee truly consider of this for our ioy should not bee so great in one but our sorrowe should be as great in the other and as wee reioyce when wee haue gotten the victorie so must wee sorrow when wee haue lost and they haue gotten the spoyles For if wee find ioy of conscience to make a shew of our enemies because we haue spoyled them euen so when they shall spoyle vs that our vnderstanding be blinde our hearts made dull when wee cannot with comfort call God our Father when wee can
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
vs if we like idolatrie idolaters will be acquainted with vs if we wil walke carefully our selues and will not rebuke the sinnes of the world or desire the dreames of heresies happily we shall passe scot-free but when we hate the world the world will hate vs because though we be in the world we are not of the world Iohn 15. If we proclaime warre with heresies heretikes will condemne vs if we taunt and rebuke the sinnes and cold profession of worldlings they will soone put vs to silence For it may be they will be content that we should be Momes and doe well and not rebuke them but when we pull at their sins by the eares and lay violent hands on their cold profession then we shall see the enmitie betweene the seed of the Serpent and the seed of the Woman Thus we see so long as we will shake hands with the world the flesh and the diuell we shall be quiet enough but all our perils and dangers are in resisting them For all must haue these troubles that make their choise but all make not this choise therefore are so quiet all must suffer persecution that will liue godly in Christ Iesus but so few suffer because so few liue godly in Christ Iesus We may now conclude that all our conflicts are in new birth not that we haue more troubles temptatiōs in regeneration than in old birth but because we were so sowsed and brawned in them that we saw them not so much as we afterward do being enlightned with Gods spirit Why do the wicked then say of vs Oh these are new Professours ne◠fangled these men had need haue a new world surely because there is no argument with the worldlings and Gods children But all these troubles are to make vs more zealous in our choise True it is the Lord dealeth fauourably with vs in the beginning as a father dandleth his childrē as the Bridegroome vseth the children of the marriage but we are growne and are past children in knowledge and profession he thinketh it meete we should be purged as gold seuen times in the furnace Psal. 12 He thinketh we must be pruned to bring forth fruit more aboundantly Ioh. 15. If we dally then with our sinnes as truly as God hath sworne our saluation and it is most sure we shall be saued so hath he ordained meanes for so many as shall be saued as his word Prayer the Sacraments and discipline which when they doe not preuaile with vs yet hath he sanctified another meane that is affliction wherewith he wil rather humble vs than we should leese our saluation that when prayer cannot helpe vs when the word doth not instruct vs when the Sacraments doe not confirme vs when discipline doth not awe vs we should taste of this last remedie his fatherly correction Here we see deliberation did put the reasons in the ballance and election made the choise and Gods children comparing and examining the loue of the world with the loue of God though they be made of the same mould that others are made of yet seeing the iudgement of God on both parts they ponder the reasons of one side and the reasons of another side and after long deliberation they forsake that glory riches and dignitie which the world doth offer and taketh that which the Lord in mercy bestoweth on them But the wicked goe indeed so far as they see the good but to their condemnation for light comming into the world they refused it and though with Balaam sometimes they desire to die the death of the children of God yet they blot out these motions forsaking the word they follow error farsaking God they follow the diuell forsaking the Church they cleaue to the world so iust is their cōdēnation for burying the light of God his spirit Vers. 174. I haue longed for thy saluation O Lord and thy law is my delight THe man of God goeth on forward in shewing his vnfained affection to the word and therefore here he sheweth both how he longed for it and also how in the meane time he slayeth himselfe It might seeme a general speech of lesse importance which he vseth here for who is so farre gone and hath so small hope of recouerie that cannot say he longeth for his saluation for we reade that euen Balaam desired to be saued and the most wicked in their life time will haue many wishes of their saluation What notable thing then is there here in the man of God true it is that the Lord wringeth out thus much often euen out of the mouth of the wicked vnto whom he imparteth so much of his right and goodnes that they see what they should do desire but yet in truth they do it not in that their desire is so short and slender When we see then that all their wishing and praying commeth to nothing it is sure they are but hypocrites Againe they will say they long for saluation but they will not vse the meanes thereunto as if one should say he longed for bread and pray daily giue vs this day our daily bread and yet they will either walke in no calling or else get it by fraude rapine not staying themselues at al on Gods prouidence but they long rather for other things ioyned with Gods glory than for God his will howsoeuer in the meane season they make the help of God their pretence so it is in the spirituall estate of the soule for although Idolaters heretikes and hypocrites say that they long for their saluation yet they long indeed for their profit pleasure glorie and self-loue For if they longed for that saluation which is of God they would not so follow their owne dreames reuelations and superstitions but vse those meanes of the word which the Lord himselfe hath appointed As for prophane Professours they will indeed say as much as the other but bring them to the word to prayer to the Sacraments and to discipline yee shall see they haue no sound longing but are carried away with the desires of their owne flesh and blood Wherfore we see how this longing of the man of God differeth from the longing of other men as we may see by the sequels for my delight is in thy word Where wee see that as he longed after saluation so hee delighted in the meanes thereunto And here as we often shewed before the lawe is taken for that generall thing of the whole word of God and not for the particular thing of the morall lawe which consisteth in bidding and forbidding in promises to the obedient and threatnings to the disobedient And that the true longing is no newe thing in him but appertaineth to all men we may see in the first Psalme where he is said to be blessed who seuereth himselfe from the wicked in thought word and deed both in religion manners and giueth himselfe to meditate continually in the word Now if we will trie our selues whether
let vs bee afraide to tell a lye in the very lightest and most secret causes But if this will not at all moue vs yet let vs bee ouercome with the consideration of those fruites which will come of true speaking specially let vs consider of these two First the loue of the Trueth doth breede and beget in vs a great and singular comfort when wee see that herein wee resemble our heauenly Father who is the God and author of Trueth Secondly the loue of the trueth is a speciall helpe to reuoke vs from sinne For as the lyer can so cloake his sinne and set such a colour vpon it that no man can accuse him no admonition or rebuke can take hold vpon him no threatning feare him So the sillie soule that in simple truth doth confesse his sinne is open vnto rebukes and holy censures his heart lieth naked before the word which doubtles will worke effectually to reclaime him from sinne The second thing which we must learne out of these words is this that albeit we must speake the trueth at all times and in all places yet must we be especially carefull so to doe when we be called as witnesses before the iudgement seate For the whole state and order of iudgement doth depend vpon the witnesse so that the Questmen the Iudge and all doe proceed either falsly or truly according as the testimonie of the witnesse is either false or true Last of all we learne that good care must be vsed in chusing of witnesses so that we may not take periured persons or common liers no not such as doe often lie though it be but in light matters but if there be any one man that of conscience speaketh truth in all things he is worthie and fit to be a witnesse This condemneth the practise of the receiuing all indifferently to be witnesses in court and specially such as be knowne to be common liers Thus much for this verse Vers. 6. The skorner seeketh wisedome and findeth it not but knowledge is easâ— for him that will vnderstand BY the skorner is here meant the proud contemptuous man who in the pride of his wit will compasse any thing neglecting yea contemning those holy meanes which God hath ordained This proude and contemptuous skorner shall not finde knowledge By knowledge we may vnderstand not the knowledge of the letter floting in the braine and flowing euen at the tongues end which indeed is not worthie the name of knowledge but the true vnderstanding of the word taught by the spirit which entreth into the heart and worketh on the affections frameth to obedience and assureth of euerlasting life This indeed is healthfull knowledge which the skorners though they seeke shall neuer obtaine And hereunto doth our Sauiour Christ giue witnesse when he saith Many shall seeke to enter in and canâ—ot Now if we would see the cause hereof it is this they doe refuse the right and direct meanes whereby to come to knowledge or else vse the meanes with corrupted hearts For if they seeke and search in the prophane writings of Heathen men or in the corrupted writings of hellish heretikes no marueile if they neuer finde this knowledge For how can they finde trueth in falsehood How can they finde the true knowledge of God in the fained deuises and inuentions of men Againe though they cast off all these and come to the holy word of God yet if their hearts be not sound and right if they seeke profit preferment and vaine pleasure doubtlesse they shall neuer attaine to this holy knowledge For sure if the heart be corrupted when they come to studie vpon the word they shall be made worse and not better by it The experience of this doe we see in many who seeking and searching after knowledge either to get liuings or to gaine credit or to some such like euill and corrupt end they haue beene disappoynted of their hope and haue failed of that which they sought after By the example of others then let vs beware and learne to seeke after the knowledge of God and of godlinesse in the written word of God which onely is able to make vs godly Againe aboue all things let vs take heede vnto our hearts that they be vpright and sound in seeking for it Now for the triall hereof let vs examine whether we seeke knowledge that we might be better able to glorifie God and to profit our brethren let vs examine whether we seeke Christ for Christ whether in Christ we seeke nothing but Christ and this if we can truely see and feele euen in the truth of our hearts then our heart is vpright then haue we before vs a right end then doe we rightly seeke God and he whom he hath sent Iesus Christ euen to the saluation of our soules True it is that the Lord may and doth often bestow liuings riches and such other outward helpes and benefites on his children but they doe not chiefly seeke these They take these as an handfull yea as an ouerplus of his fauour but their hearts are not set vpon them Their loue is set vpon God and vpon his glorie that they especially labour for that they doe toyle and trauell about and that is the ende of all their labours in what measure they obtaine that in that measure they be quiet though they want other things but in what measure they doe not finde that in that measure are they grieued though they abound in outward things WheÌ„ a man is of this mind when he hath this heart when he hath this good will to learne then among many other blessings he shall be sure to finde that which followeth in this verse Knowledge shall be easie to him that will vnderstand There be two things whereat many men are much offended and whereby they are driuen from that due care which they ought to haue of the word The first is because they see that great and wealthie men of this world little esteeme it and make light account of it But men should know that the affections of such are for the most part weaned from the word their loue is set vpon their profit vpon their pleasure and vpon such other things below Now the minde and heart being forestalled yea and surcharged with the liking of these things they cannot with desire receiue the word into their soules and seeing that they haue little liking of it and lesse will and desire to learne it no maruâ—ile though it be as vnsauourie salt vnto them The second thing which feareth and offendeth many is the hardnes of the word Oh say they we would gladly learne indeed but the word is so obscure and hard that indeed it cannot be learned See the shamelesse vngratiousnesse of some men who to cleere themselues will lay a fault vpon the holy and pure word of God But know this O man that the word is hard because thy heart is hard through sinne Couetousnesse anger
know a Cains heart from an Abels 5 Consider Gods liking of Timothie Dauid Samuel the Prophet of Prophets who serued God when hee was a childe and so the good King Iosiah These were not trees which blossome when others haue done Let men be neuer so soundly come home it were better they had neuer beene so both for the Churches and themselues for they carrie the smell of the garlike morter still where euer they goe 6 Old men which haue liued loosely in youth haue great diffidence in themselues for they dare not reprehend so sharply as others nor punish so seuerely as they should for that the sinnes of their youth are so in their foreheads and all men see them Many of these are rockes of offence They make Dauid and Salomon proctors of their sinnes which I am perswaded grieueth those soules at this day if there be any sorrow in heauen to heare men alleage them for their sinnes 7 We be taught Esai 9. 17. that when the Lord intendeth to destroy a Common-wealth a speciall note thereof is this He taketh no delight in their youth therefore where young men be dissolute it is a heauie note of Gods wrath to fall vpon his people 8 Such as doe take libertie by Salomons example let them consider it well He was in the prime of his youth well disposed and wise but hauing past to riper yeeres he grew vaine and dissolute Then by Gods free mercie he became a sorrowfull man in his age And he made himselfe a publike penitentarie leauing his Ecclesiastes as a monument of his follie and it may well be called his booke of Retractations This is Salomons experimentall conclusion All is vanitie and vexation of minde This he tried when he had gone through all things he was fame to returne to that wherewith he began His booke confuteth all Pagans best morall wisedome He wanted nothing he had experience of all kinds of blessings that may be found on earth Yet after long experience he found no true ioy in any thing on earth The wise men of this age would say he was too sad or of a melancholike humour and could not vse things well But himselfe answereth the follie of such chap 6 None could haue more ioy nor so much pleasure in them as he had yet he found in conclusion nothing in them but vanitie and vexation of minde 9 Iob was neuer adulterer yet made he a couenant with his eyes because he being cleane in heart would giue no occasion outwardly When Putiphers wife could not preuaile because of Iosephs constancie she was not moued to repentance as she ought considering that her seruant was so faithfull to her husband much more she ought to haue been but contrarily sâ—e vseth a desperate remedie worse than the fault it selfe namely to seeke his life And this is the end of all vnbridled and carnall loue that in the end it turneth to extreame hatred yea and that more bitter than of them who neuer bare them good will as appeared in that incestuous loue of Ammon to his sister Thamar who afterward hated her exceedingly Let vs learne to feare these vnbridled affections and if we will not haue this issue to come of them let vs make our bond in the Lord that one may draw another neerer to him thereby And this is not onely in this lusting loue but in all other familiarities of men whatsoeuer without the Lord whether it be for gaine or fauour c for when they cannot enioy the things they looke for their loue is turned to hatred 10 Ioseph in his prosperitie would not forsake the Lord to cleaue to his Mistris and now in that he seeth present danger yet he standeth fast Thus on euery side the Lord trieth his children and giueth grace withall to perseuere Out of this we may learne that we neuer know whether we loue righteousnesse and holinesse for Gods cause so well as when we endure some trouble for it Ioseph might haue done this secretly that it should not haue bin knowne yet the loue of God constrained him and the feare of the Lord caused him to refraine from euill Albeit he saw present danger of his life and good name yet because he knew that the Lord which seeth secrets he rewardeth openly therefore he committeth himselfe to the Lord and had rather hazard his good name before men than keep an euill conscience before God And he beleeued withall that the Lord at the last would make his righteousnes as cleere as the noone day 11 Many will not fight or murder openly but if their enemies were secretly deliuered into their hands they would be farre from Dauid who would not hurt the Lords annoynted in the meane time they deuise euill amongst themselues and when they come abroad they vtter it Many doe abstaine from fornication for feare of lawes and such like but they consider not that the Lord seeth their vnchaste mindes and will recompence them Many would be religious but yet vnlike to Sidrach Misac and Abednago who would not for feare of the King so much as consult of the worshipping of the Image But they would seeme to bee more than they are as Ananias and Sapâ—ira therefore they shall haue the same reward with them for their tempting of God So long then as our hearts doe deceiue vs and these euill desires ouercome vs and we vse vnâ—odly meanes wee shall neuer stand to suffer any triall We may learne also by Iosephs example euen for the least part of godly life or good religion to suffer persecution and not onely for the chiefe points and parts thereof And as great a signe of a good heart is it for if we should denie the faith or God or Christ all the world would crie out whereas in lesser matters they would hold their peace and therefore so much the greater triall is it if we stand 12 The end of adulterie is beggerie besides that oft such can haue no children by lawfull and chaste wiues Hence it is often that euen great men want children and their houses decay againe the wife requireth it with like whoredome This sinne of all others leaues a brand in mens consciences as theeues at Sizes conuicted of theft and confessing it yet doth it not oft so much trouble them as this of adulterie They crie out of this O adultery brought me to this miserie CHAP. IIII. Of Affection IT is a great mercie of God to haue a large affection of well doing when wee haue good occasion thereof The Lord ceaseth not to offer occasions but wee often cease to haue good affections 2 We must as well see what is against vs as those things that our affections leade vs to therefore must we pray that our hearts may be vpright that wee be not like â—alaam and the Elders that aske counsel of Ieremy So long as we haue to deale with men we set a glosse vpon the matter
our end if we haue a generall intent though we faile in some God iudgeth the lesse by the greater Thirdly if we be willing to lose in sundrie cases our goods and all we haue rather than displease God Fourthly God accepteth for continuance if we striue to continue if we fall yet seldome and rise quickly and runne more swiftly In respect of our neighbour God accepteth vs if we keepe our vocation till for the further benefit of the Church we be called for Secondly if we be readie to commend good things in others as well as in our selues and for that no man can be wholy loued euery one hauing many euill things in himselfe if when and where sinne ceaseth our hatred also cease and that we be readie also to giue him our helping hand to pull him out In the courts of men we may say boldly some men are iust of whom the Scripture saith they were iust in their generation when they with whom they liued had nothing to lay to their charge and if they write a booke against them they might as Iob saith carie it on their foreheads And God iudgeth now by Christ and he is the Mediatour 6 Faith teacheth vs to iudge of things not according to the shew but according to the end for it seeth what kinde of pleasure bringeth sorrow and what kinde of sorrow bringeth ioy in the end If Moses hauing the word in Aegypt but by traditions yet had a cleere iudgement of things by faith how much more ought we to striue to this end which haue the word cleerely reuealed vnto vs 7 In persecution it is the chiefest grace of faith to suffer death for the truth if neede require but if we cannot attaine to this yet to forsake all that we haue and to flie rather than to communicate with the wicked Idolaters and to dwell with false worshippers yeeldes a good testimonie of a true faith For so Christ and his Apostles did yet some may better flie than others 8 Euery faith is not a iustifying faith but that which continueth in temptation and bringeth fruite in patience Wherefore let none presume on his faith till he see it tried by temptation 9 Moses had a weake faith yet was he carefull to be strengthened and therefore fled to the Lord for succour So must we in all our doings and troubles repayre vnto the Lord by prayers so that we come in reuerence keeping measure willing to be satisfied and trusting in the grace which the Lord giueth vs. 10 By faith we haue the right vse of Gods blessings and by vnbeleefe we are depriued of the benefite of them yea they are often turned to our hurt if wee obserue not the rules that God hath giuen Desire we then to haue the pure vse of Gods blessings let vs by â—aith receiue them set our hearts vpon God that gaue them not seeking our owne praise applying them to the benefit of our brethren If we haue this testimonie when we want them we shall haue ioy because we vsed them well whiles we had them But if we be in want and then remember we had them before and our consciences tell vs that we haue abused them this will depriue vs of all comfort and increase our sorrow 11 The more familiarly God commeth neere vs the more we goe from him It is the great mercie of God to see by faith the inward and spirituall blessings of Gods elect and by faith to see the secret curse of God in the wicked 12 The forgetting of the worke of God either in our selues or in others is the decay of faith 13 If God watch ouer vs when we sleepe in vnbeleefe much more will he doe it when we wake in faith 14 He that beleeueth in many meanes will also beleeue without meanes Gods benefits are as vailes betweene him and vs. 15 The children of God may aske of the Lord their doubts so that they obserue first that we hold our selues within the compasse of Gods truth which we must doe generally though we cannot see a particular thing by reason Secondly that we come to aske with reuerence and feare Thirdly that we doe not so much dispute with God as powre out our supplications before him Fourthly that we be willing to be resolued and not willing to continue in nor nourish a doubt in vs. Fiftly neither must we looke for miracles but be content that the Lord will giue vs by his word the certaintie of his most holy will 16 There are three things whereby we may knowe whether we be in the right way or no and they bee precious and deere in the sight of them that haue a care to please God The first is their grosse temptations for many trusting to good talke good edâ—cation good companie and thinking themselues well setled are content to rest in these meanes and trauell not to see their inward corruptions and priuie temptations which if they be burthensome vnto vs and make vs as it were sicke to carrie them it is a good token The second thing is by marking our affections if we loue nothing so much as the fauour of God feare nothing so much as the losse of it hauing found it if we carefully keepe it and hauing lost it if wee bee neuer quiet till wee recouer it being content to want all things to haue it not staying in the possession of all things if we want it this is a good signe for it is good to knowe the state of our affections because looke where willingly they rise and rest there is our state to be seene Thirdly we may comfort our selues if we feare God in prosperitie as well as in aduersitie and loue God in aduersitie as well as in prosperitie For euerie man can feare him vnder the crosse as Pharaoh Saul and Balaam and euerie man can praise God in abundance as who praised him more than Iobs wife in prosperitie 17 As a mans desire to any thing groweth or decreaseth so doth his endeuour and labour for the meanes If thy desire be strong then shall not light occasions withdraw thee from the meanes but it must be a violent occasion and let that shall stop the passage of thine endeuour and seeking after the meanes This may be a rule to measure thy selfe by and to examine thy proceeding in Christianitie If thy desire to the word of God be but weake then is thy care and trauaile but small but if thy desire be doubled then it becomes loue which putteth out of vs a vehement and carefull trauaile and seeking after it and of auoyding the contrarie meanes that may withdraw thee from it or quench thy desire None can hunger but hee that feeleth himselfe emptie no maruaile then if hee haue no hunger which feeleth not his owne wants seeing that feeling is the fountaine of hunger as if our feeling be of sinne then our hunger is after righteousnes and holines For
successe in our affaires or see his loue in our correction and in exercising our faith 8 The people of Israel are said to feare God when hee destroyed their enemies and spared them This fruit we must haue in vs of all Gods works as well as they They did not onely feare but also beleeue which sheweth their feare to be godly for that feare onely is godly which is mingled with faith Then whatsoeuer feare wee haue it is nothing except it either confirme vs in the loue of the word or else doe turne vs thereunto that so we may beleeue 9 It is the Lord that smiteth the hearts of his enemies and giueth courage to his children as pleaseth him Ioshua 2. 9. Deut. 2. 25. 28. 18. And if of this we were throughly perswaded then would wee neuer feare in any good cause then could not the policy nor power of men dismay vs. Againe wee would be warie to deale against any of Gods children least while we striue against them we resist the hand of the Lord. 10 Ioseph might haue had many excuses when he laid vp the mony in Pharaohs house as that hee had Gods people to prouide for hee could not be espied yet did the feare of God truly grafted in him stay him from vnfaithfull dealing It may bee noted then that the feare of God causeth obedience and though wee might seeme to haue excuse and though we could escape the iudgement of men the law is not giuen to the iust but to the vniust If then the commandement onely doe keepe vs in obedience we haue not receiued the spirit of God if then we will either trust others or be trusted our selues let vs teach and learne this feare of God In that Ioseph would not deale vnfaithfully with a tyrant wee learne to vse iustice toward the wicked contrarie to the Familie of loue who because they thinke all things are theirs therefore it is lawfull to come by them as they can In that Ioseph would doe nothing without Pharaohs consent wee learne to doe nothing without those ordinarie meanes that God hath appointed CHAP. XXIX Of Friendship familiaritie familie and Fathers THe friendship with the wicked is such that to saue themselues they wil endanger their friends as we see in the King of Israel with Iehosaphat 2. Chron. 18. 19. 2 Wee must beware that wee neuer further sinne but if wee loue God wee must loue them whom God loueth and hate them whom God hateth Psalme 15. 4. 139. 21. 22. how dare many then hand ouer head and without choise bee friendes and ioyne in league with Gods enemies Prouerbs 29. 27. 3 We may haue familiaritie with some in whom though there be no great loue of religion yet there is no misliking of religion nor loue of heresies But our acquaintāce must be in outward things wee must beware our league proceed neither to the worship of God nor matter of mariage 4 The sinne of the master of the familie indangereth the state of the whole familie as wee see in Abimelech 5 It is the duty of seruants to couenant with their masters that they may so serue them as that they may serue God 6 When wee haue met our friends and haue done our ciuil dutie of salutation we must not there rest but proceed to talke of spirituall matters that we may edifie one another 7 He is a diuell that is euill among good but he is good that is good among euill 8 We become often hardned in our hearts in the companie of the godly because wee presume too much one of the goodnes of another 9 It is a good thing to haue the acquaintance of a good man for a good cause 10 Moses taketh Aaron and Hur with him knowing his owne infirmities though otherwise we see hee was a man of rare graces and great strength So it is often saide of the Prophets that they had euer some with them and the Apostles are sent by two and two to preach that one might help another Christs also sometimes takes Peter and Iohn not that he had neede so to doe but because he would leaue vs an example which we must follow being ready to vse all helps for our infirmities which the Lord shal offer vnto vs. We must not stay in our selues but vse the aduice of others for this cause it is saide that two haue better wages than one and that if one fall the other may raise him vp Where we see that when men agree together one grace of God doth set on fire another and the more the better if they consent together for a threefold cord is not easily broken yea though wee take such to vs as are inferiour to vs in gifts yet if they be faithfull the Lord by them may helpe vs as Hur was farre inferiour to Moses and yet Moses was strengthened by him And where as Moses in prayer takes but two with him wee learne to make a choise of our companie for that but few being faithfull may more profit vs and preuaile with God than a great multitude which haue but a shew in them 11 Great is the loue of nature Ioseph could not dissemble it for that hee was faine to bee alone that he might more freely breake foorth in teares to his breathrē Yea euen that rough Esau when he saw his brother Iacob a farre off his heart melted in him And like as no affection of loue and liking is so vehement whilest it lasteth so no contention is so bitter and so deadly as that of brethren A Christall broken will neuer be set together againe and there is no water will prooue so exceeding colde as that which hath been once heate Wherefore let men endeuour by all meanes to cherish naturall affection and the rather for that the spirit of God prophecieth that in the last dayes men shall want naturall affection 12 Fathers wee commonly count and call them of whom wee are by nature or vnder whom we are by gouernment whether ecclesiasticall or ciuill or behind whom we are in age and in gifts Augustine consesseth he rebelled against his father in heauen when he refused the instruction of his mother on earth for though thē saith he I could not see what shee did yet now I see that thou O Lord speakest and not shee alone and thy instruction was refused when her teaching was neglected Needfull it is then for fathers to bee taught of God who for that they bee fathers are to bee heard wherein they doe teach from God Ciuill fathers are carefully to furnish themselues with knowledge that they may learne to know when to strike and when not to strike for if they strike when God doth not command them what are they better than murtherers If they strike not when God commandeth what doe they but charge vpon themselues the sinne and punishment of others 13 That our spirituall fathers had need of God to be their teacher
of couetous cares consuming them and that so strongly as if there were no hope to be recouered How be it when the Lord hath soked and softned them a little in the brine of affliction they are lesse starke and beginne to yeeld there is a great change and wonderfull alteration in them their lust is cooled their wrath is pacified their concupiscence is abated their gluttonie well tempered their couetousnesse fullie satisfied their affections are so tamed and their corruption so subdued that they thinke themselues highly indebted and much beholden to the cunning skill of affliction which so wonderfully bringeth them downe 3 Now let vs consider how vnder the crosse we are made more zealous in the meanes of our saluation How customably heare we how coldly pray we how carelesly receiue we the Sacraments what feare what indignation what heat what wrath what repeÌ„tance doth the discipline of the Church worke in vs what maiestie appeareth in our publike exercises what authoritie and fruite in our priuate meditations But if the Lord rouse vs vp from this apolexie and dead numbnesse of spirit by some fatherly correction how profit wee by the word how beautifull are the feete of them that bring the glad tidings of saluation how sweete are the promises how soone doe the threatnings worke on vs how zealously will wee pray how glorious are our feelings what ioyes vnspeakable in the Sacraments what feare of sinne what trembling at God his iudgements what indignation with our selues doth the Church censure worke in vs and whereof commeth this Surely because being driuen out of euery crannie and creuis where wee were went to bee harboured wee can finde no rest vntil we come vnder the roofe of the Lord his house who in all our dangers and after all our rebellions will not push vs out of his doore he wil take vp such Lazarus and not into a spittle house but into his Arke of comfort and Tabernacle of consolation Oh deepe sea of Gods mercie which neuer can be sounded that when men growe to such a Lordlinesse as they will not heare vs nor see vs nor vouchsafe to speake to vs he should not refuse to giue vs free audience and by his readie hearing moue vs to bee eloquent and long in our prayers to him who as soone as he doth but looke on vs doth promise a release from our miserie 4 When our friends will not speake to vs the Lord calleth to vs hee will enter some long speech with vs and denieth vs not all the comforts which the promises of the Gospell may affoord When our familiar acquaintance will scarcely lend vs a potsherd to scrape off our scabs the Lord by his SacrameÌ„ts reacheth out the surest pledges of his eternall good will towards vs. But yet behold another worke of affliction it bringeth vs to the contempt of this world and breedeth in vs the loue of the world to come whereunto in prosperitie we are very hardly brought For besides that wee see few noble rich healthie strong and honourable men desire death or to be wearie of this life be it neuer so long if wee consider how loath such men are to depart how gladly they would indent that their life and tearme of their lease might after an hundred yeeres expired bee renewed for an hundred yeeres longer wee shall see prosperitie will perswade all and ouercomes many to die in the nest Nay which more is affliction can hardly call vs away or knock vs off wee grow so deafe and take hold so fast of the world For who is so sick but euen in paine hee would rather wish to liue the longer than to die the sooner who so clogd with pouertie that to be freed from his clog would desire to die If the Israelites panting and breathing vnder the yoke of most seruile impositions and trauels were hardly drawne towards the promised land of libertie and easily would haue retired to the former labours of their seruitude what thinke you should haue allured them out of Egypt if they had liued there in some preferment and ease as did Ioseph in the court what could Moses and Aaron haue done to haue driuen them out of the place And I pray you if we being neuer so sick neuer so poore can still be content to haue our abiding in this life what will we doe if the Lord still graunt vs friends leaue our conscience vntouched our bodies vnharmed our goods vnconsumed Surely we would not haue leasure to think of death much lesse to die as our common speeches of our wise strong and wealthie men doe shew who when death dealeth with them crieout what must I needes away alas I neuer thought of anie other heauen I am not fit to depart I am very loth to die Thus it is the wisedome and goodnes of God to waine vs from the world by affliction which as it causeth vs to finde great comfort in beholding God but euen in a glasse so it hasteneth vs to taste of the fulnes of comfort in him by beholding him face to face 5 Ioseph saying thy seruants are men occupied about cattell might seeme to dissemble but it is not necessarie alwayes to speake all Truth and they confessed the principall truth that is that they were shepheards which kinde of men were abhorred of the Aegyptians and this turned to their profit for being seuered from the Aegyptians they might better maintaine peace among themselues be kept free from the corruption of the Aegyptians whereinto by familiâ—ritie they might haue fallen This teacheth vs that we should not be ashamed of our kindred though they be contemptible in the world For Ioseph being a chiefe ruler in the land of Aegypt yet confessed all his fathers to be shepheards he would not haue his brethren change their trade thogh he might haue gotten for them great preferments Our of all this may be gathered that the Lord worketh a contempt of this world in the harts of his children and that they had rather be doore-keepers in the house of the Lord then to dwell in the tents of the vngodlie wee ought likewise not to bee ashamed to be called the people of God the Disciples of Christ no nor yet Precisians and such like names as are coÌ„monly giuen to Christians This may teach vs that the meane estate is alwayes best so that wee ought to giue God thanks for it and not to be ambitious for they that would be great in the world can hardly be religious But because many will be called brethren which be noâ— so indeed it shal be good to set downe some notes of brotherhood and the first is to helpe one another in neede yea though it be with danger of our liues therefore it is said that a brother is made for the time of aduersitie the godly brethren hazarded their liues for Paul for those that sought Paules death would likewise haue slaine these if they had knowne them There are diuers examples of
members of the body So that the cause why we shew no mercy is because we cannot perswade our selues to be members Of the primitiue Church and the faithfull congregations gathered by the Apostles it is saide there was but one heart one will among them and therefore no doubt but one body for there can be but one heart in one body and it were monstrous in one body to haue two hearts The lawe of members is that looke what one member receiueth is receiues not for it selfe alone but for all the rest too The eye it sees not to defend and helpe itselfe alone but it sees for the hand for the foote and for the other parts of the body And so by the law of members if wee haue any thing wee must bestow it on the whole body and as well on the foote as on the head Euen so doth one member receiue the benefite of another that as the eye seeth so all seeth as the hand writeth so all write and wee knowe the least benefite or hurt which is in any member is ascribed to the whole body as if but the finger ake we say we haue an ach if the naile be hurt we say we are hurt if the foote be whole wee say we are healed Then if this affection be not in vs mercifully to impart one to another as one member is seruiceable to another mercie is not in vs. If we be grieued for any it is but a complaint of the mouth we can giue him a Lord helpe him but Christ did not onely see one so but he wept ouer him he wept not onely but touched the verie leprous yea and he healed them Well if there be no mercie in vs with what face can we come to the Lord and say giue vs a kingdome let thy kingdome come if wee denie to our brethren the gift of so much as of a peece of bread and how can wee looke vp to heauen with any hope to come thither if we haue laid vp no store there before hand God scummeth away the drosse of his Saints by Crosses yet breaketh not his holy couenant with them but performeth it through many tribulations which they deserue and pul vpon themselues When the Lord threatneth we are often driuē into a secret murmuring and impatiencie of spirit but we must know that his minae be as medicinae the meanes of the Lord are medicines And wee are too nice Christians if wee cannot abide to bee threatned seeing God his iudgements are often greater mercies than euen the continual ordinary mercies themselues Nay because the Lord would not destroy vs hee threatneth vs hee hath not delight in the death of a sinner therefore he threatneth death vnto vs because he would not haue death come vpon vs. For as the mercies of God are iudgments to some that abuse his mercies so the iudgments of God are mercies to others because they cause them to obserue his wil and to enter into a new league with him And this is that the Apostle saith all things turne to the best to them that loue God all things the very melancholie of the diuels euen hell fire for the bitternes of threatnings are fore-warnings to the godly that they should not be destroyed with the world in the ende CHAP. XXXIIII Teaching vs why we are specially to keepe watch and ward ouer our hearts SO corrupt is the heart as being the fountaine of all sinfull actions that although wee shoulde neuer haue patternes of impietie yet our owne heart would schoole vs sufficiently to the waye of destruction Reprooued then bee their Doctrine who thinke that a man is not naturally inclined to euill or that nature is not wholie inclined to sinne but that by example and allurement man is corrupted and infected by others The occasion of euill may bee outward but the cause of it is inwarde not of others but in our selues And good reasons there bee therefore that wee should still haue an eye to our hearts First our hearts doth carrie with it most commonly all our senses so that nature taught men of the world that the eye seeth not but the heart it is not the hand that toucheth but a certaine force proceeding from the heart and exercised by the hand and seeing nor sense left in the body From hence it commeth that great sounds and strange noyses are nothing heard of our eares attending vpon our hearts and our hearts being throughly occupied about some other obiect From hence it is that goodly shewes able to rauish the sight with delight are not so much as seen of vs our eies being wholly restrained about other things whereabout the heart is occupied yea from hence it is that wee stumble sometime on the plaine ground and our feet do faile vs in most faire places our feete attending on our hearts and our hearts being carried vehemently vnto some other matter Although then we ought to keepe with great care our eyes our eares our hands with all other parts of the body yet it standeth vs in hand to keepe diligent watch ward ouer our hearts by which all the other partes are moderated and ruled Another reason why wee should haue speciall regard to our heartes is because they make or marre all our actions If the heart be pure all our affections are pure though Christ through some defectes be mixed therewith if our hearts be not sound but corrupt then the things in their owne nature good by vs are made impure corrupt It is without all controuersie that it is our corrupt nature which corrupteth vs either to be slacke in weldoing or to leaue a good thing altogether vndone to be so prone to euil-doing or to rest too securely in it being done And albeit many occasiōs may be pretēded to stay vs from good which may seeme to carrie some shew of good yet they are deceiuing corruptions and full of rottennesse at the core as experiēce prooueth Some are kept backe from catechising of their familie because they would not be made the by-talke of the people they would not men should talke of them and tear me them a precise company Some goe aloofe and walke along from pure zeale in good works that they might retaine their libertie in buying and selling and so better take order for domesticall expences which they thinke would fall to the ground if God should be purely worshipped And indeed euery thing creepeth vnder colour of a good thing and they will turne out nothing naked but with one ragged reason or other although their pretences be of an ill die or their reasons not able to keepe them from any iniurie of the weather whatsoeuer They are carried away with the deceiueablenesse of sinne their corruption deceiueth them they are beguiled with the diuels sophistrie in putting that for a cause which is no cause at al. But this hypocrisie of hart may appeare not onely in not doing of good which we should doe but
slender thing of hearing is the way to saluation But yet a degree further Naaman refusing the commandement of the Prophet concerning the washing himselfe in a riuer which was not at home in his owne countrey his seruant saith vnto him Father if hee had commanded thee a greater thing wouldest thou not haue done it and why then is it much to wash in this riuer So may wee say of the word If wee will not doe so much as heare the word which is so easie a matter to doe what would wee haue done if we should haue climbed vp to heauen to haue fetched it from thence or digged to the hels to fetch it thence or crossed the seas to haue had it thence But the Lord saith the Apostle Rom. 10. hath dealt more mercifully for vs and prouided better for our ease we neede not take such paines as to goe vp to heauen or downe to hell for the word but it is brought euen to vs and preached familiarly and therefore in respect of the right that the Lord hath vnto vs in respect of the best employing of our senses in respect of the dignitie of the word and in regard of our easinesse in hearing wee must needes heare the word Another argument is this because when I called vpon and stretched mine arme daily to you saith the Lord by his Prophet and ye would not heare me crie as long as ye can cry I will not heare you But if wee doe heare the Lord he will heare vs and communicate vnto vs the graces of his holy spirit and whatsoeuer is needfull for our saluation If then the matter stand so vpon our obedience to the Lord that we shall reape so great a benefit because he requires but euen by the law of nature to doe to him as we would haue him deale with vs it is good equitie that if we will not heare the Lord when he speakes speake wee neuer so loud or long we should not be heard of him The last reason is this when Mary was occupied in hearing our Sauiour Christ and Martha was busied in ministring things about her house Christ saith flatly Mary hath chosen the good part and why It shal not be taken away from her Marthas part in death shall be taken away and come to nought and so may we safely say of all our things concerning our trades in this life they must cease and when death comes they shall haue an end but Maries part shall not bee so that is whatsoeuer faith loue or obedience wee haue attained by the word preached it shall abide by vs with peace of conscience in this life and afterward it will accompanie vs euen to the kingdome of heauen But Martha was Martha for Christ we are Marthas for Martha wee are all for the world but this shall be taken from vs Euery man may therfore safely reckon thus with himselfe Surely all my paine my profits my trade and all will end in death this is not the good part therefore I will heare the word and this shal neuer be taken from me So that as in the former we are made partakers of the omnipotencie of God if wee heare his word so here we see we shall communicate in the eternitie of God if we choose Maries part but if we prefer the other we must goe but our part must tarrie after vs and be taken from vs. Good cause then haue wee to heare the word but who is he that thinkes himselfe happy to haue the word or thinkes not himselfe more happie to get a good bargaine who being in a iourney or sicke in his body thinketh it a speciall crosse and findes in himselfe a griefe that he could not come to the congregation of the Lord 2 Many reading in the sermoÌ„s of the Prophets Apostles how they exhort to the hearing of the word marueile at it And if at this day wee be spoken so to heare wee can say Why we sit here for no other end we came hiâ—her for that purpose our feete made hast to heare and therefore it seemeth to be a vaine speech Wherefore we must vnderstand that this word heare hath a further meaning than so Ezechiel chap. 3. saith Lâ—t him that hath eares to heare heare so that there are two kindes of hearing else this had beene a friuolous speech We must know therefore that Iob. 42 there are two hearings There is an hearing of the eare and there is an hearing of the heart there is a speaking to the eare and there is a speaking to the heart â—oâ— saide hee heard the Lord but with his eares with his gristles only and afterward he heard the Lord better and that was with the hearing of the heart We must learne then to draw vp our hearts vp to our eares that so one sound may pearce both at once But to heare with the heart there are foure things to bee performed the first is set downe Eccles. 4 17. Looke to thy feete when thou goest into the house of the Lord. And 2. Chron. 34. because men did not prepare their hearts in their houses at home or by the way abroad all was in vaine they lost their successe in heauenly things The first thing then is preparation And comming to the Church euery man is to deale thus with himselfe I shall now goe where I may sit among reprobates least therefore I should set on more on the bill and beadroule of my sinnes I will prepare my selfe and pray in serious manner and earnestly for the grace of God to teach me The second thing is that we must heare the word as good Catholikes that is we must not heare the word by parcels and by clauses as we list and giue our eare vntill it come to our speciall sinne and sit quietly till our bodie be touched but we must heare vniuersally as well the things that mislike vs as the things that please vs. Wee must be affected to heare the word as the people were to heare the Lord in the mountaine who saide Speake the Lord what he will wee will heare him This is a good kinde of hearing and it pleased the Lord so well that hee said Oh that this heart were alwaies in this people c. Wee will commend any that will please our humours and preach such things as follow our appetite As if oppression be spoken against and we be oppressed of some this common place is very plausible to vs because it is against one that hath iniured vs. Or else wee come to the word as Herod came Let Iohn speake as much as he will I will heare him but if he come to this that I may not haue my brothers wife I will not heare him But if he come to teach the Lord to speake to teach him wisedome and prescribe him to say this and not to meddle with that wee shall neuer heare fruitfully A third thing is continuall hearing the word is a rare thing therefore we
a promise it is rather paid to the promiser than to him to whom it is promised as one of the fathers saith God paieth his promises to himselfe and the accomplishment of it most respects himselfe 3 The nature of a promise is not presently to yeeld the thing promised for if wee had that wee haue not a promise of a thing to bee performed but a performance of a thing that hath beene promised we stand in faith and receiue in hope and whatsoeuer wee are we are but one hope which is our tenant and takes vp our possession of things to come for our behoofe Our life saith Paul is hidde with Christ. And it appeares not â—aith Iohn What we shall be But the best that may be made of the wicked is here to be seene to the vttermost And seeing our life is in Christ all that are on the stage of the world it is knowne who they be namely the wicked but whatsoeuer is the price of the godly it is yet hidde in Christ we haue nothing but the hope of it Now least some should say if wee haue nothing but in hope it were better to haue some thing certaine To them I say wee doe not speake of a promise from a man The Apostle saith the Lord is faithful If the life of a Christian be compared to a warfare then hope is our helmet Ephes. chap. 6. If it bee compared to a sea-faring then our hope is as an anchour which we must cast into the sea with them Act. chap. 28. to stoppe our shippe in dangers vntill the day appeare Lastly this is our stay God is faithful he hath promised therfore he will surely performe it First he speaketh the word then he promiseth that is saith it double In blessing thee I will blesse Then he addeth an oath As I liue saith the Lord I will visit thee yet more he hath left vs pledges further to assure vs of the trueth of his word if neither his word his promise nor his oath wil serue vs we haue nothing but promises for concerning riches glorie countrey and such like God his children often want them Come to God his grace and to peace of conscience which one would thinke they should haue they often haue them not but faith they haue the promise they haue euery thing else they haue not still they haue the promises them they haue Our faith takes hold on our sins pardoned on the assurance of the life to come these we haue without peraduenture wee haue the other things but by peraduenture The best things we haue we possesse haue them by hope and they that haue outward things are beholden highly to God but they be not his best blessings 4 Howsoeuer some thinke but meanely of God his promise yet nothing is more worthie our consideration and thankefulnesse That that is 1. Sam. 18 18. in the speech of Dauid wheâ— one tolde him that Saul was disposed to giue him one of his daughters in marriage may here be noted for what saith hee seemeth it small to you to bee a Kings sonne what am I or what is my life or the family of my father in Israel that I should be the sonne in lawe vnto a King So may wee say what are wee or what is our life or the familie of our father that the Lord should vouchsafe to make such promises vnto vs Dauid made no light account of his promise To set Dauid in our case and Saul in the Lords Dauids case was farre better than ours For by reason of his victories he had deserued wel of the countrey and therefore worthie to be considered of Saul againe though he should haue had Michol to wife he was not for this to be heyre of the crowne and yet he saith seemeth it to you a small thing Then I say if we could come to make the comparison betweene Saul and God who is the Saul of Saules and prince of Princes in whose respect al the Princes of the world are but wash pots and Cyrus is nothing to him he vnto whom the Angels are subiects and seruants and to whom heauen and earth stoope downe what analogie would there bee betwixt him and Saul On the other side that wee may stand in stead of Dauid if the Spirit of God would shew vs our vnworthinesse in a thing far aboue the promise of Dauid wee would say or wee should say what are wee what is our fathers house that the Lord should haue respect to vs were not our fathers Amorites drowned in superslitious idolatrie carried away with the loue of the world solde vnto sinne and men full of ignorance what was in our fathers house for ourselues what are we haue we not beene deriders of the word of God or hearers of the Lord speake to vs with far lesse reuerence than we heare a mortall men what is there in vs I thinke not of the worst but he that can best expresse his mind and meaning cannot expresse our vnworthinesse My stammering speech cannot vtter iâ— we must conceiue more of it knowe that there is nothing in vs or in our fathers house that the Lord should vouchsafe vs such mercy It must not seeme little that wee haue the word and are compassed about with so many promises wee must reade them with humility then no doubt wee shall reade them with thankfulnes The Apostle saith When the Angels looke at the mysterie of our redemption they are wonderfully astonished they can neuer looke enough to see the vnspeakeable highnes of the Lord and the great gulfe of our vnworthines to behold the ods betweene his greaâ—nes and our vilenes It needeth their conceauing which if we could also doe it would swallow vs vp to see the Lord bestow his promises on such vnworthie wretches When the Lord shall not only make promises in generall but in particular not onely reall but personal not onely conditionall but free not onely temporall but eternall who can goe through them all But setting aside these great promises benefits of his word of his Spirit he hath promised that euen our very corrections * shall doe vs good Setting these apart with all the care of his Angels ministery of all creatures he saith he wil so narrowly looke to vs take charge of vs that he will looke to the haires of our head nay Leuit. 26. he will looke to our kneading troughes and which more is Psal. 41. he will turne our beds couches in the time of sicknes A strange thing that the Lord should thus do with vs. In the heathen histories we reade that because a certaine Captaine came to wash his souldiers wounds they could not praise him enough Then if God the Captaine of his whole Church the God of glory shall so narrowly looke to vs as to number our haires to take care for our kneading troughs to turne our beds to swaddle our wounds these are able to amaze vs and to
perswaded of our iustificatiō through Iesus Christ the rising againe to euerlasting life which if we be surely grounded in then shall we not doubt of Gods prouidence but on the contrarie if we labour not against fidelitie in these articles of our faith we shall neuer resist vnbeleefe in Gods prouidence 9 When the daughter of Pharaoh went of purpose to wash her selfe it might seeme to be fortunate and a thing that happened by chance but if we look into the euent we might see the hand of God in it and his most wise and mighty prouidence therein for the preseruation of Moses whō he was cast out by great cōstraint of his owne mother From whence we may learne the tender loue and most prouident care which the Lord hath ouer his Church to defend it from danger and to preserue it from perill yea and rather than it should perish or miscarie he wil so prouide that the very enemies thereof shal succour and nourish the same as Moses was who was brought vp in Pharaohs house in which example we must needs see the wondrous worke of God as appeareth in that Pharaoh his daughter neuer doubted nor questioned with his sister gaue him a name that might continue to posteritie gaue him to his owne mother to be nouised that he might as it were sucke religion out of her breasts be wained in the same rewardeth her for her paines wherein we see how the Lord doth crowne the worke of his children and their faith for Moses mother had not onely the thing which she desired but also a reward wherein appeareth the great and exceeding mercy of the Lord. God is the same now as then he was he will neuer faile those that trust in his mercy through Christ and obtaine forgiuenes of their sins studie and striue continually to serue him euen in their hearts and patiently and constantly waite vpon his fatherly prouidence But he will alwaies watch ouer them for good and not for euill and in what distresses soeuer they are he will make a way out and giue comfortable deliuerance in his due time CHAP. LVIII Of Prayer and Meditation IT is the nature of all men neuer to come to God wholy till they be destitute of all helpe but then they wil crie to God as the Israelites did The Israelites cried often because of some miserie and not because of sinne and therefore we are not heard but when they saw their sin and came vnto God then they were heard so God will come quickely though he tarie long quickly that is when we are fit do pray with feeling long because of our vnfitnesse and our want of feeling and continue not in wayting Let vs obserue this in all crosses as if any sicknes he long vpon vs it is because we haue not profited by it in feeling our sins in humilitie of hart in prayer to God therefore he is long but when we haue thus profited then will be come either to take away the crosse or to recompence the same with inward comfort and this may euery one of Gods children claime at Gods hands when they haue well profited by the crosse 2 Prayer is so acceptable and honorable a thing in the sight of God that oftentimes it is taken for the whole worship of God contained in the word as Genes 4. 26. and 12. 8. 1. Cor. 1. 2. 2. Tim. 2 19. And in our English tōgue we vse this phrase of going to prayers yea our Sauiour Christ calleth the Church a house of prayer and yet Christ knew and we see that it is a place of hearing the word administring the Sacraments vsing of Discipline By the way let vs see how it commeth to passe that few care to heare the word fewer to receiue the Sacraments fewest of al to come vnder Discipline and yet al or the most shew themselues friends to prayer yea the heretikes in other matters sundred from vs in this point agree with vs. It is God his goodnesse so to ratifie the vse of praier Neither are we to thinke that prayer and the word are diuorced but goe hand in hand as in a league Rom. 10. 15. He speaketh of praier Psal. 14. of the word Eccl. 4. 17. hearing prepareth vs for praying Psal. 95. 6. The Prophet stirreth vp the Church to prayer Psal. 7. To the hearing of the word As it is a dutie in the people to vse both so the Minister vseth both 1. Sam. 12. 18. Samuel prayeth vers 24. preacheth to the people Act. 6. 4. The Apostles finding themselues troubled with the ordinary ministerie of tables ordained new officers that they might giue themselues to continuall prayer and to the ministration of the word 1. Tim. 2. The Apostle giueth precepts both of the word and prayer both to pastors and people 3 And necessarie it is that the word should rectifie vs before we approch to prayer because comming vnprepared and in the guiltines of our sinne we cannot be heard Matth. 7. 21. and. 15. 8. 9. Psal. 145. 18. Psal. 34. 15. 16. and 66. 18. Iam. 1. 6. 5. 15. 2. Tim. 2. 19. And surely this point is needfully to be vrged in our time wherein men are cold entertainers of the word if they go vnto Church to pray a little they thinke themselues very religious Experience will proue that ignorant and superstitious persons wil much commend prayer but neuer call for preaching On the contrarie come to them that haue knowledge and be truely religious and yee shall obserue that they will more willingly heare and continue in hearing than they will pray continue in praying And I doe appeale to the consciences of Gods children who know that prayer is rather a trauel of the hart than a labour of the lips whether to giue God the glory and to shame themselues they must needes confesse that they had rather heare the word two houres than continue in serious prayer one halfe houre But let vs learne that there be some exercises do more strengthen iudgement than stir affection and yet in part doe rouse vp affections too as hearing reading and conferring some other more neerely worke vpon the affection and yet withal inlighten the iudgement also as praying singing and meditating It is easie to renue or increase knowledge by hearing It is hard to set a worke not onely the eye the eare and the hand but to trauaile with our mindes also our affections and hearts setting all in humble frame of holy subiection in the presence of God 4 And no maruell though our nature be so hard to pray as thinking it a thing painfull seeing among many exercises it is most profitable The word maketh knowne to vs the riches of Gods loue and strengtheneth faith praier feeleth the power of it and cōfirmeth with feelings The word telleth vs that God hath a care of his people prayer proueth that God hath a care of his people
2 Spirit of faith and regeneration not vtterly quenched That the regenerate leese not the spirit of sanctification Ioh. 3. 7. 8. Ioh. 10. 28. 29. Note Simile Simile Vse of the doctrine of quenching the spirit 1 2 3 The notes of the spirit of sanctificatioÌ„ 1 First difference is in illumination 2 3 Knowledge of the godly like the Sun of the wicked like lightening Second difference in affections 1 2 Example How the faithfull loue God 2. Pet. 1. 2. 3. 4. The fourth rule The mercies of God how they worke in the wicked Notes of sanctification 1 Note Simile 1 2 3 4 What the godly are to feare Dauids feeling lost Note Our ioy may be lost Example Their state after arelapse We be as ready to murmur as the Israelites Murmuring Nature of murmuring Death Impatience Note Fauour of God how precious Riches no argument of Gods fauour Remedies against murmuring Faith in our Redemption and Faith in Gods prouidence goe together Belieue Gods prouidence and patience towards thee Rom. 2. 3. 4. Deut. 8. The second helpe against murmuring faith of our redemption Rom. 8. Gen. 24. 3 Beleeue thy sanctificatioÌ„ The conuersioÌ„ of a sinner how great a thing it is Esay 11. The third helpe faith of the resurrection See the treatise of the resurrection in the second part The fourth beleeue eternall life is thine The fift stay against murmuring Prouidence â— 2 3 Particular prouidence Note Examples of Gods prouidence See the treatise of the resurrection in the 2. part Psalm 37. A good obseruation 1 Properties of a patient minde Phil 4. 11. Ierem. 45. 4. Gen. 28. 1. Tim. 6. Psalm 4. The feeling of forgiuenes of sinnes brings coÌ„tentation with it The second propertie of patience Prou 10. To receiue earthly blessings from the Lord wee must be voide of distracting cares Matth. 6. and resigne all our right into his hands Conclusion 1 2 3 4 1. Sam. 2. 30 Rules of true zeale Hypocriticall zâ—ale Brownisme Matth. 7. * Or though we know nothing by our selues 1 Cor. 4. 4. How to censure other men Admonition 2. Propertie True zeale and humilitie goe together Iob 31. How inferiours admonish superiours 3. Propertie To reioyce in the publike prosperitie of the Church when priuate crosses make vs sad 4. Propertie True zeale not blinde in reprouing sinne in â—indred Pâ—râ—es â—olly The â— note of zeale Ioh. 29. 8. 9. Brownists Admonition little practised The 6. note zealous in defence of the poore The 7. note 2. Cor. 12. 2â— The sinnes of the flocke are the sinnes of the Pastor Two speciall fruits of vertue which euer increase one another A good name more precious thaÌ„ gold Effects of a good name most comfortable in all states sorts of men Magistrates Lawyers Preachers Schoolemasters Captaines Psalm 40. 1. God will turne c. Godly poore Poore 1 Not to hurt our neighbours good name Susanna 2 Care to get a good name Care of a good name keepes vs in obedience 1 Infidels haue no good name The first step to a good name a religious care against open and outward sinnes great and small Simile Eccles 10. 1. Simile Note The iudgement of the world of the godly A religious care against secret sinnes which bring vs out of credit with God Secret sinnes many waies reuealed wheÌ„ the Lord will afflict vs. Euill surmises Eccles. 7. The second step to a good name Auoide occasions of euill Example A prayer Note The third step to a good name is to be plentifull in good workes Simile 1 Two rules of good workes 2 Looke well to thine affectioÌ„ to the end thou hast purposed in thine heart of euery good worke 1 2 3 Good counsell against euill report 1 2 1 2 Psalm 37. 5. 6 Offences Non â—inor est virtus quaÌ„ quaerere paris tueri Euill report 1 2 They are shamelesse men which regard not how they be reported of Worldly sorrowe Hypocrisie 1. grosse 2. close 1 2 Special rules when a secret sinne is cause of euil report 1 Ioshua 7. 2 How wee ought to profit by euill reports â— Two occasioÌ„s of euil reports An euill thought resting in the minde how dangerous Vse of false reports 1 2 Luke 14. 11. Iam 4. 6. 1. Pet. 5. 5. Gen. 3. Examples of pride Gen. 11. 7. Exod. 14. Hester 7. Dan. 4. Amos. â— 1. King 20. 22 2. King 23. Act. 12. 23. 2. Chro. 16. 10 1â— 2. King 20. 2. Chro. 32. 37 Vnthankefulnes punished 2. Chro 35 Dauid Matth. 16. 17. Matth. 26. Priuie pride and the fruit of it 2. Cor. 12. Saul Ahab Rehoboam 1. Sam. 9. 12. 10. 22. 1 King 2â— 27. and 29. 1. King 12. 24. Humâ—tie in the godly Abraham Isaac Iacob Ioseph Moses Dauid Pledges Ezekiah Iosiah Asa. Esai 38. 2. Chro. 34. 1â— Ezechiel Zacharie Elizabeth Marie Wherefore the Lord huâ—bleth his childreÌ„ before that he honoreth crowneth them with his graces 1 2 3 Priderots and coÌ„sumes many good gifts of God â—â— vs. Aphantasticall humility Impatiencie It is best for vs vnder the crosse to bee thus minded Gen. 22. 2. Sam. 15. How to auoid the crosse or to be freed if it become A Stoicall numneffe When sinners die a quiet death it is an euill signe A heart obdurate and hard in sinne Not too greedily to desire prosperitie Prosperitie Gods iudgements To accept the good meanes in time when God calleth vs to repentance Note Rom. 2. 4. Spirituall pride Note Pray well before after preaching As graces increase so desire thy feare may increase Wherefore our feeling and ioyes are but by fits Vnthankefulnes cause of dulnes Strange doubts in the godly of Gods wisdome power c. Wherefore Gods childreÌ„ are often exercised with euil thoughts How the godly by not suspecting their affectioÌ„s may fall to grosse actions Security how dangerous Note Pro. 28. 14. Our priuie pride not respecting the meanes had plentifully how it is corrected AbseÌ„ce from the congregation Note Victorie ouer our faults before they get strength and breake forth Psalm 119. By what mes sengers God awakens his children Psalm 11â— Use of the former doctrine 1 2 3 To visit the sicke Heb. 11. 25. 27. Hebr. 12. 2. 3. Foolish children For what causes the Lord afflicteth parents in their children Education of children Mariage bed to be saÌ„ctified with prayer Godly children Gods speciall gift * As beautie strength wit c. * If the childe reseÌ„ble his pa rent sin beautie strength wit for the most part naturally hee is infected with the sins which accompanied those gifts in his parents as pride vaine-glory A notable meditatioÌ„ in the correctioÌ„ of children 1 The follie of some parents 2 PareÌ„ts must giue their children a good example in their priuate familie When to begin to catechize children Wee must mourne and pray in the corrections of our children Household gouernment The want of household discipline cause of many euils A note for parents Obiection That pareÌ„ts may haue a good conscience
5. Comfort to Gods children in feeling their secret corruptions Note Hardnes of heart A sweete consolation for a troubled spirit The godly are not free from euill motions The feeling of Gods promises and fauour written in our heart Christ freeing vs from the condemnation of sin will also free vs from the corruption and power of sinne The death of sinnne in vs. Simile 1 Three kinds or causes of feare 2 3 Properties of feare Esay 5. 3. Feare Gods threatnings Note 1. Pet. 1. 23. Feare Gods promises Pietie in aduersitie Note Feare mixt with faith Friendship Note Familie Seruants Note Presumption Note Exod. 17. â—2 24 14. The loue of brethren Simile Affection 2. Tim. 3. 3. Of Fathers Iohâ— Simile Ignorance of old age The vse of Affliction 1. 2. 3. 4. 5. 6. 7. To seek mens fauour more then the fauour of God Sweet ioyes and feelings vnder the crosse Gods fauour and coâ—â—tenance in affliction Sacraments The afflictions of the Church in Egypt were Gods rod to driue them forth to the promised land Notes of brotherhood Coloss. 1. 14. Deceit in contracts Matth. 18 3. Reuenge Note Note Gods iudgement Simile Prayer Papists rest in the worke wrought By what meanes we must draw neere to God Non gressib sed precibâ—itur ad Deum Oratio est Deo sacrificium homini subsidium Daemoni flagellum That we can neither suffer the wrath of God nor flie from it the best is to yeeld vnto it Confession Knowledge Psal. 32. 45. We may not indent with God We pause to passe in heauenly things though we be guided but wee runne fast enough in earthly things thogh no man guide vs. Simile Faith We cannot serue two coÌ„trary maisters How we must follow Christ Certaine indices or notes to know whether we iourney to heauen 1 2 3 Simile Seeing wee must follow Christ we had better follow to saluation than to destruction Simile Simile Simile Simile Fruits of the spirit Mercie and Iustice. Thâ— theefe on the Crosse Simile Notes and markes of faith in the theefe on the crosse The ioy of a good conscience vnder the crosse 2. Cor. 1. 12. Sorrow How to prepare our selues against the day of death and iudgement To appeare before God without a mâ—diator how fearefull Gods mercie Psalm 103. Christ suffered in soule Grace The couetous desire of riches 2. Pet. 3. 18. Simile PreseueraÌ„ce Gifts of the spirit Rom. 2. 4. Gods patieÌ„ce How we may trie our loue 1 to God or rather to the world 2 3 4 5 Psal. 144. 6 7 Zich 13. 1. The paines of hell are endlesse casâ—lesse and hopelesse Tereâ—t Note Of the wrath of God If any thing cause the lord to be angrie it is sinne Why the anger of God is oft set downe by fire Of three things which may keepe vs from sinne 1 Shame 2. Griefe 3. Feare Simile Why mercy is to be loued Mercy is either in giuing or forgiuing Pension of mercie to be shewed and paid to our brethren Simile Note Giuing Mercy to the poore Psalm 16. A talent of riches A talent of knowledge That which goes for currant good payment in this world is not currant in another Of the punish ment of the wicked Simile Albeit this meditation concerning the keeping of the heart be past in the fourth part Tit. Of meditatioÌ„s on Pro. 4. v. 23. yet for that here we haue some amplificatioÌ„ and some difference in his manner of handling this argument I thought it lesse offeÌ„ce to giue thee both good Reader than to depriue thee of either of thim Fabula vulgi Causam pro non causa Conscience of sinne Note To laugh at sinne what it argueth Carnall Protestants Note Of good affections and desires Rom. 7. Looke most of all temptations and griefes on thy Corruption naturall TemptatioÌ„s Simile Dauids adulterie Note TemptatioÌ„s How we may trie our selues by our afflictions and affections We must watch ouer euery motion of the heart and occasion of the eye Est quaedam cogâ—tare voluptas Spatiabaâ— in claustiâ— cordis mâ—â— qui cum lucerna splendeâ— videt te cùm lucerna extincta eâ—â— videt â—e ipsum time Immistae cogâ—ationes Two heads of many sinnes Bernard quid est cortuum nisi voluntas tua Niâ—â—l itaque punit Deus nisi voluntatem tâ—lle haâ—c â—nternum non erit Two waies The first way of Gods Commandements The second way of our owne hearts Three thiÌ„gs to be considered concerning our way 1 2 Heb. 6. 12. 12. 1. To follow the multitude Note To follow our owne lusts Lutum Deo sed cera Daemoni 2. Pet. 3. 14. 15. 16. Simile Note Immissae ascendentes Two kinds of thoughts Iohn 13. Simile The rauens will not goe farre from a dead carcasse But delight still to be in the sent of it euen so doe we with sin 6 7 Scala Inferni Simile A controuersie concerning an Iland between Scotland and Ireland Faith contrarie to reason Hope contrarie to experience Many will say If I can fetch it within the compasse of my braine I will beleeue it This man may cast the Bible in the fire for any profit he reapes by it Of the circumcision of the heart How we must circumcise the foreskin of our hearts Vers. 9. Thoughts not free The tenth coÌ„mandemeÌ„t The spaâ—ne of finis is in euery man 1. Creation 2. ProuideÌ„cs 3. RedemptioÌ„ A sound A voyce A word The word of God Simile Hearing the word of God is the best hearing 1. Cor. 1. Preaching How we must heare the word Note these foure things 1. PreparatioÌ„ 2. To heare all that is taught vs not parcels 3. Constancie in hearing 4. A desire to practise the thing we heare Hebr. 4. 12. Wee must heare the word as Gods word while it is daye It is good to heare of the threatnings as well as of the promises Simile * That is in Prosperitie Why the Lord oft threatneth in his owne person * As in publike calamities Preachers Great graces Simile 1. Pride 3 4 Ripenes in sin Gen. 5. Rules for the right vsage of the creatures and of Gods blessings and graces receiued 1 Arguments for humiliation 2 2. Cor 11. Numb 12. 1. 3 Meanes to cure pride Rom. 7. 2. Cor. 12. Simile Humilitie See 1. p. counsels Hypocrisie Of two sorts of pride Mater heraeseôn Vermis diuitiarum Pride in apparell and strange attire Pride of women which set vp signes in their foreheads Iob. 39. 37. 38. 1. ta mora tòâ—â—osmou 2. tà as ther è 3. tà agâ—â— 4 tà exouthâ—â—â—mâ—â—a 5. tà mè â—â—ta How hypocrisie differeth from true godlines Simile Hypocrites like bankerupts Triall of our ioy after affliction Sicknes Note well They that sâ—e their secret hypocrisie with griefe shall doe well Godly simplicitie Hardnes of heart Psalm 95. Rom. 1. Heb. 3. Peccatum paena peccati Psal. 69. 27. Note 1 2 4 Markes of hypocrisie 5 6 7 8 9 De agris populo diuidendâ—s Liuiâ—s l. 2. 10 11 12 Simile 1
we doe more accuse and condemne our selues than any other doth or can doe and againe if a sinne be not in vs yet we be afraid least it may bee and therefore wee vse meanes against it then if wee bee angrie with the sinne of others we haue this good warrant that our anger is good yea if we be accused or thought to be corruptly angrie either with our own causes or with our enemies insomuch that meÌ„ condemne our anger yet we haue the testimonie of our hearts and consciences to tell that it is not so and therefore herein may we take sound comfort Fiftly some men there are who when they are angrie with one they will bee angrie with all and their anger doth so chafe and ouercome them as it were that they are vnfit for duties either to God or their brethren This anger is altogether fleshly to be condemned That anger then which maketh vs vnfit to heare Gods word to goe to prayer which disquieteth our minds and troubleth vs that anger I say is to be misliked though it were for a good cause and in Gods behalfe for the workes of Gods spirit do not one let or hinder another but rather do further one another insomuch that if we were cold in prayer before yet this earnestnesse in Gods cause doth quicken vs vp and maketh vs very readie vnto prayer if wee were dull in hearing the word before wee are now better affected and this true zeale and anger in the Lords cause and for his glorie will put an edge to euery good thing we goe about True anger doth not let vs from doing our duties vnto God nor diminish our loue towards our brethreÌ„ but rather stirreth vp in vs a compassion ouer them for the wrath of God which wee see hang ouer their heads And for that cause we are in puâ—â— moued to pray for them more earnestly than before so farre are we from taking reuenge yea there is a greater care in vs how we may helpe them out of their sinne than to punish them for their sinne So that heere anger for the sinne is ioyned with a louing compassion ouer the partie and the one doth not so much moue vs to take reuenge of them as the oher doth moue them to pitie their case Here then is a speciall difference betweeâ—â— them for Christian anger hath euer a griefe ioyned with it both for the dishonour of God the hurt of our brother but carnall and fleshly anger hath a ioy and pleasure in it and â—eedeth it selfe therewith and is puffed vp Such godly anger was in Christ against the Pharisies where it is said that hee was angrie and sorrowfull and in another place when hee saw the destruction of Ierusalem for their sinnes for which he had bin angrie with them it is said of him that he wept Likewise Paul threatning the Corinthians that for their sins he would come to them with a rod saith after I am afraid that when I come the Lord doe humble me and I shall bewaile many that haue sinned contrariwise hee describeth fleshly anger to be such as puffeth men vp when they see the sinnes of their brethren Now that we may come to haue an holy anger wrought in vs for sin it is needfull that we labour for that affection which was in the Prophet Dauid when he saith The rebukes of them that rebuke thee haue fallen vpon me Where the Prophet sheweth that euery sin which was committed against God he thought that it was committed against himselfe and was as grieued and angrie therewith because the glorie of God which was committed to his care was stained and God himselfe dishonoured and this did make him angrie and zealous in the cause of the Lord and this zeale must be also in vs. Which that it may be tempered and not too rigorous we ought also to consider how the Apostle Paul appheth the same place when he would exhort them to beare the infirmities of the weake and not to deale ouer sharply with them he bringeth the example of Christ who suffered for the sins of the people as for his owne and so accounted of them So then we ought to thinke that the sinnes which by our brethren are committed are coÌ„mitted of vs and are ours which if wee can doe it will much abate rigour and sharpe dealing in admonition as also in the punishment of sinne The Apostle in another place saith Beare yâ— one anothers burthen and so fulfill the measure of Christ. Now if wee shall ioyne these two affections together in vs first to thinke that euery sinne committed against Gods maiestie is coÌ„mitted against vs and againe that euery sinne which our brother doth we in our own persons do the same the first will breede in vs an anger and zeale for the glorie of God the other will worke in vs patience and compassion because of our owne flesh and of the Image of God which our brother beareth and thereof will come a zealous anger ioyned with loue and compassion of the partie By these notes may true Christian and spirituall anger be tried and discerned from that which is fleshly and carnall that wee may follow the one as commanded in the law and wrought in our hearts by the spirit of God and that we may auoid the other as forbidden in the law and proceeding from the corruption of our flesh that we may neither be fooles which are alwaies angry for euery thing neither of the damnable and blasphemous family of fleshly loue which will not in their perfection be angry at all other differences there bee but if a man doe well consider of these and practise them hee shall easily discerne the rest FINIS A TREATISE OF BLESSEDNES HE may bee saide to haue tasted true blessednesse whom the Lorde before all beginnings hath chosen to saluation whose saluation purposed by God the father is performed by God the sonne to whom the election by God the father and redemption by God the sonne is ratified by God the holy Ghost in whome this assurance of faith is wrought by the word preached faith breeding peace of minde this peace causeth ioy ioy being accompanied with securitie securitie working in loue loue labouring with a care to please God with a feare to displease God from whence issueth a desire of weldoing to others indeuouring to bring them to the peace with God and man which he tasteth of himselfe Lastly he is truely blessed who besides all the former things knoweth how to vse prosperitie moderately and aduersitie patiently wayting and looking for the accomplishment of God his promise in the kingdome of heauen More particularly we will intreate of true happinesse by the causes and by the effects of it The originall cause is the loue of God in ordaining vs to bee heires of life eternall Ephes. 1. 4. Matth. 25 34. Wherein is laide open the bountifull riches of the mercie of God to vs ward in
that before the foundation of the world was laide the foundation of our saluation was made before we sinned the remedie against sinne was found before the maladie the Lord had prepared a medicine before wee were damned he had purposed a way how wee should be saued In respect whereof seeing we are rather to reioyce in this that our names are written in heauen than if wee had power without hurt to treade on Scorpions or had spirites subdued vnto vs Luke 10. 19. 20. wee conclude with the Prophet Psalm 65. 4. Blessed is the man O God whom thou chusest and causest to come vnto thee The substance of this blessednes is our redemptiō in Christ Iesus which is the Lambe of God that taketh away the sinnes of the world Ioh. 1 29 by whose blood we haue the forgiuenes of our sinnes Ephes. 1. 7 and by whose Spirit when we haue beleeued the Gospel wee haue the earnest of our inheritance Ephes. 4. 14. The excellent price whereof is set out vnto vs herein in that being filthy in the blood of our sinnes he washed vs with his owne blood Heb. 9. 14. in that hee being iust suffered for vs being vniust 1. Pet. 3. 18. in that we being of no strength vngodly he died for vs Rom. 5. 6. in that we being enemies through sinne were reconciled by him to God the Father Rom. 5. 12. Wherefore seeing he is Blessed whose wickednes is forgiuen and whose sinne is couered Psalm 32. 2. let not the wise man glorie in his wisedome as though it made him happie nor the strong man glorie in his strength neither let the rich man glorie in his riches but let him that glorieth glorie in this that hee knoweth the mercie of the Lord wherein consisteth our saluation Ier. 9. 23 24. And let vs all learne the meaning of the salutation of Elizabeth to the virgin Marie Luk. 42. Blessed art thou because the fruite of thy wombe is blessed The formal cause is the illumination of God his spirit making vs capable of the former mysteries sealing them to vs with such assurance in our hearts that wee dare boldly crye Abbafather that wee dare boldly say If God bee on our side who can stand against vs Such blindnesse folly and incredulitie possesseth vs by nature that of our selues we can neither see into these mysteries of our saluatiō nor beleeue the thing we see concerning our comfort vntill we haue receiued of this Spirit which cōmeth from aboue For none commeth to Christ vnlesse the father draw him and how draweth he but by inlightening the hearts of his elect by the holy Ghost Ioh. 6. 44 Wherefore seeing these things are not reuealed vnto vs but by the Spirit 1. Corinth 2. 14. we end with that blessing of the Lord Iesus to Peter Matth. 16. 17. Blessed art thou Simon thou sonne of Ionah for flesh and blood hath not opened this vnto thee but my father which is in heauen The instrumentall cause is partly within vs as faith partly without vs as the word and the appurtenances accompanying the same as Prayer the Sacramēts the discipline of the Church Faith being the ground of things which are hoped for the euidence of things which are not seene Heb 11. 1. doth so applie the promises of God to our proper and peculiar comforts that it sealeth vs vp to the Lord affoording a certaine testimonie to our hearts that we haue not in vaine receiued of the good spirit of God Now because there is a certaine kind of faith which Satan himselfe doth broach in his schoole and propounds as a principle to all his schollers seeing the Papists vrge faith in their vnwritten verities the Familists will haue it in their foolish reuelations The Turke requireth it in his dry speculations of Mahomet and the wizzard will seeme to demaund it in his deuillish incantations we must not beleeue euery spirit but trust to the word onely which is our sure load-starre and touch-stone and being it selfe firme doth make our faith in it most firme sure and vnchangeable This blessednesse to haue the Lord communicate himselfe to vs by his word is priuiledged aboue that praise which the woman gaue our Sauiour Christ Luk. 11. 27. as may appeare by his sharpe answer Yea blessed are they that heare the word of God and keepe it Wee conclude then with the Psalmist Blessed are they that dwell in the house of the Lord they will euer praise him Blessed is the man whose strength is in the Lord and in whose heart are his waies Psal. 84. 4. 5. If the Queene of Saba coūted those men happy that might stand before Salomon and heare his wisedome 2. Chron 9. 7. if Dauid thought it a high recompence and princelike benefit to preferre the sonne of Barzillai to sit at the table of Salomon how great is our happines to heare the wisedome of Christ how high is our blessednes to sit at the table of the Lord where not Salomon but a greater than Salomon is present where not Salomon but a wiser than Salomon speaketh vnto vs Behold then the causes of true blessednes which are our election redemption illumination sanctification all which are sealed vnto vs by the holy Ghost the spirit working faith through the word preached Christ Iesus so sending his Spirit to renue vs God the Father sending his Sonne to redeeme vs redeeming vs to call vs calling vs to iustifie vs iustifying vs to sanctifie vs sanctifying vs hee sealeth vs by his spirit and so by all these doth hee lay the sure ground-worke of our saluation and eternall blessednes Concerning the effects of blessednesse some are inward and some are outward the effects inward are partly in respect of our selues only partly in regard both of our selues and of others those in our selues are either concerning mortification or about our sanctification The first of these is both truly orderly couched in that sermon of the Lord Iesus Marth 5. where those men are set in the first ranke who are emptied both of the opinion of their owne wisedome and of all perswasion of their owne righteousnesse and of those it is said Blessed are the poore in spirit for theirs is the kingdome of heauen Now because many haue lost their hold in iudgement who haue not so throughly giuen ouer in affection in the next degree happines is promised to such who are so farre descended into the sight of their owne vilenes and sense of their naturall coruptions that they are not onely conuinced of an vnrighteousnesse inherent in their iudgements but also are much humbled for it in their affections of whom the Lord of comfort hath thus determined Blessed are they that mourne for they shall be comforted Further for that Sathan laboureth and preuaileth much in ouer comming exercised mindes with pettie shames a thing oft incident to afflicted consciences the next be atitude is allotted to them that are meeke in spirit
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