it is from the Lord and whatsoeuer is from the Lord to you it is in mercie and whatsoeuer comes in mercie ought not to be grieuous vnto you What losse is it when the losing of earthly things is the gaining of spiritual things What if your body be decayed your soule being renued Haue you had comfort in your body but as it is the temple of the holy Ghost the Lord preparing it for his Spirit why are you grieued Your body is the Lords and the Lords louing hand is vpon your body all shall be for your good if you make your vse of all 9 In our greatest earnestnes we should be most iealous ouer our owne hearts and then especially examine our affections When we cannot gage the depth of our hearts we should impute it to want of prayer and the not trauelling with our hearts how to doe it in wisedome 10 God by his graces and benefits marketh vs and prepareth vs for some temptation to come for he putteth not on the armour but he will also prouide for vs the battell 11 Not the finding of a want onely but the seeking of a remedie to supplie the want is a token of a godly minde 12 That God that drew light out of darknes doth often draw goodnes out of our corruption 13 The Lord will rather looke vpon his old graces which we haue receiued than on the new sinnes which we haue committed A THIRD ADDITION OF GRAVE COVNSELS AND DIVINE DIRECTIONS FOR THE ATTAINING AND RETAINING OF FAITH AND a good Conscience EVen as a man swimming in deepe waterâ— is not in daunger of drowning so long as his head still keepeth aboue the water So though wee swimme in deepe and dangerous waters of our accusing consciences yet wee are sure and secure that wee shall not finally bee ouerthrowne because our Head still remaineth aboue all in heauen which Head is CHRIST who vndoubtedly can no more condemne forsake denie and separate himselfe from vs then hee that was condemned for vs can condemne vs then the aduocate can forsake his Client then the Prince can denie the Subiect then the head can bee separated from his members So that when wee dare not present our prayers in our persons wee must present them to Christ and Christ will present them to his Father whereby our prayers that are vnworthy to appeare by reason of our corruption are most worthie because of Christ his intercession for whose sake the Lord turneth his wrath from poore sinners â—ccused by Sathan For Christ is now our gouernour not as hee is God alone for so hath hee alwayes beene but as Mediator that is as God and man which hee shall be vntill hee hauing deliuered vp the kingdome to God the Father shall cease from his Mediatorship and shall bee all in all 2 There is a generall faith and a particular faith a generall faith assuring vs that God is such a one as his word prescribeth a particular faith applying things to our selues This particular faith is either actiue or passiue actiue when we beleeue that if we keepe the law we are saued and this faith was in Adam and is in the diuels and yet neither of them hauing the iustifying faith For Adam had it when the passiue or iustifying faith needed not the diuels haue it who know that if they could fulfill the law they should be saued but they doe not beleeue it to be fulfilled of any other for them The passiue faith which is onely of the Gospell whereby we are staied in the obedience of Christ imputed vnto vs is the true iustifying faith and onely proper to God his children The actiue faith is either of the precepts or of the iudgements of God of the iudgements of God I say because one may beleeue the precepts and yet not beleeue the other Eua at the first fall beleeued the commaundement of God to be good for she could confirme it with a strong reason but she halted in beleeuing the threatning of God and extenuated it with a peraduenture 3 A strong custome in euill things is as a second nature 4 The eye is the best window for Sathan 5 As it is true that the children of darkenes are wiser in their generation than the children of light so it is as true that the children of light in their light are better than the children of darkenes 6 If a man rightly obserueth the course of corruptions in others he may haue an easie character of corruptions in himselfe or if he take a godly view of the graces of God in himselfe he shall haue a more speedie sight of the graces of God in another againe if we make an Anatomie or our owne â—â—irâ—â—ties wee shall the better discerne the veines and condâ—ites of sinne mothers or if we reuerently obserue the graces of God in another he shall see the image of that which is in himselfe Howbeit because the holy Ghost worketh by many meanes and the diuell hath many shifts and therewithall our discerning of good things is dimme and our iudgement of sinne is corrupt we must not bee too strict herein Onely we may with safety make this vse that we make others to vs and our selues to others as looking glasses â—ow good 7 Wee must in reading the Iudgements of God obserue this rule that ruinae praecedentium must be prâ—mâ—â—â—tio sequentium If any man will trie conclusions against God his conclusion he shall proue nothing in the end but himselfe to be a â—oole and if he faile in his triall by how much he might the more be before admonished by so much he is the more without excuse 8 There are manie that fâ—are Psal 14. when no cause of feare is but there are more reioyce where no cause of ioy is If a man walke in the coole of the wood and be refreshed it is nothing but if a man walke as did the three children in the fiery furnace and be refreshed that is a cooling indeede So to be refreshed with ordinarie meanes of wine oyle wheate fruits or whatsoeuer is a small thing but in prison persecution and trouble to finde comfortable refreshing is a thing both worthy to be made of and marueâ—led â—t 9 The minde being perpetually in some action may well be compared to a Mill continually grinding out either good or euill 10 It is the mercie of God and wisedome of the holie Ghost euen in things of their owne nature most lawfull and good to take order with vs for the pure vsing of them and of euery motion in them that so vnlesse wee will obstinately wee should not be guiltie of the abuse of them 11 Manie had rather part from all fauour both of God and man than that they would lose the grace of some wiâ—tie speech which they haue deuised so great a delight they conceiue in it But as we would not haue God to murther
Noah to become a laughing stocke to his owne son What heart-breaking to Dauid by his owne sonne to bee thrust from his kingdome So grieuous were those punishments laid vpon them that if without any respect of hell or heauen we could consider of them we had rather want all the pleasures of sinne which they enioyed then wee could beare the reproch and feele the paine which they suffered Last of all when the graces of the spirit of God are once decayed they can neuer bee repayred and recouered but with much sorrowe and great danger for it cannot but breede much sorrow of heart to remember his former sinnes to examine and see the greatnes of them to apply Gods iudgements to them and to prouoke himselfe to sorrow for them This is as it were to goe through the pikes and through a purgatorie in this present life and yet this must be done before wee can recouer Gods graces againe Againe it is a very dangerous thing for in such cases men are brought as it were with Ionas into the bottome of the sea and as Dauid saith into the deepe waters so that all the surges and waues doe passe and flow ouer him Now we know what danger it is for a man to be thrust ouer head and eares into the deepe waters and therefore they that are in such a case are in great danger Wherefore all these things considered the losse of all our labour the losse of all true ioy the vnfitnes to doe good the readines to sinne the griefe and daunger that insueth thereof will or at the least wise may cause vs to beware how weâ— quench the spirit And this is the vse of the doctrine in humbling of vs which also doth furthermore serue to comfort vs knowing that we may suffer a great decay of Gods graces yet by the rod or by the word of God or by both they shall be renewed in vs againe And thus much of this commaundement that the Apostle giueth here that we should not quench the spirit OF MVRMVRING THE SECOND SERMON Exodus 16. 2. And all the congregation of Israel murmured against Moses and Aaron MANY men nowadayes hearing the often murmurings of the children of Israel doe euen spit at them and account them as the worst people vnder the Sunne which would so often and so obstinately rebell against the Lord. But these men doe little consider either the temptations wherewith the Israelites were prouoked to murmur or the corruption of their owne hearts which will as bitterly murmur vpon lesse occasion For albeit they were an obstinate and stiffe necked people as Moses witnesseth of them euer since they came out of Egypt vntill now yet here no doubt they were vehemently tempted when they from the plentie of all things which in Egypt they enioyed were brought into a rough desert wildernes being sixe hundred thousand men besides women and children great store of cattel hauing neither meate nor drinke wherwith they might be nourished Wherefore let vs cease to wonder at this people and let vs in them see our owne corruption we shall finde it to be as great as euer theirs was For doe not many men I pray you euen among vs beholding the riches of others or the plentie of things which the Lord bestoweth vpon his Magistrates or ministers for the faithful discharge of their duties doe they not I say murmur against Gods seruants set ouer them And are they not more grieued for the waÌ„t of such things than thankful for that the Lord hath freed them from such troubles which others haue or giuen them sufficient to liue vpon True it is notwithstanding the greatnes of this peoples temptation yet their sinne was wicked in them and great and hainous in the sight of God because that whereas they had often times manifold waies after a wonderfull manner felt and tasted of the goodnesse of the Lord in so much that the very vnthankfullest of them all had been driuen to confesse it for wonderfull was their deliuerance out of Egypt so miraculous was their preseruation at the red sea and infinite mercies more aboue hope and expectation bestowed vpon them yet now forgetting all his former benefits would so gradge and murmur for the want of meate that rather than they would continue still they would wish againe to returne to bondage And indeede such is the nature of murmuring that it will cause a man not only to forget Gods benefits but to forget that he is a man It preuailed so much with this people that they wished themselues againe in Egypt although they knew that there they were most miserably afflicted that the Lord in carrying them thither at the first did in iustice punish them for their sinne And this wish of theirs is as much as if they should haue said would the Lord had at once cut vs off and destroyed vs rather than left vs in this case Thus they were contented to doe so that they might haue their bellies full and rather than they would depart from their flesh-pots and other pleasures which in Egypt they inioyed Many are like minded to these people nowadaies for wee see diuers vpon their death-beds very senseles and secure who can be conteâ—ted with open mouth to record the goodnesse of God towards him in things concerning this present life but in the meane time being without hope sense or feeling of the sweete ioyes to come doe die thus by their fleshpots Othersome if they bee brought to any miserie as pouertie sicknes or such like doe beare it so impatiently that in their hearts and oftentimes in open speeches they wish they neuer had been borne shewing thereby that their flesh-pors doe more like them and their health doth better please them than the goodnes and louing countenance of the Lord. None of all these doe euer consider what they haue receiued of the Lord but their eyes are still vpon their wants and the want of one thing that they doe desire though it be but small is more disquietnesse vnto them maketh them to murmure more than the enioying of many benefits which they haue can quiet their hearts in the trust of Gods prouidence or make them thankfull Now if any of vs shall be brought to wish our death by the griefe of any affliction let vs shake it off and put it farre from vs the desire is euill for it is better as Salomon saith to be a liuing dogge than a dead lyon For bee wee neuer so miserable whilest we liue there is a time left for repentaÌ„ce but after death there is none therfore in thy life time labour to feele Gods mercie in Iesus Christ and then no miserie shall euer hurt thee till thou be gathered into his kingdome This shalt thou learne to doe if thou canst receiue the fauour of God for it selfe though it come alone yea though trouble doe come therewith knowing and perswading thine owne
The Lord left vs a lesson that wee must learne thereby namely that it is not the meanes but the blessing of God vpon the meanes that nourisheth vs and therefore if we haue them wee must not put our trust in them and if we want them wee must not distrust in God Did Moses and Eliah liue fortie dayes without meate and did the Israelites walkein the wildernesse fortie yeeres in the same apparell which waxed not olde whereas othersome hauing meate in abundance yet are hunger-starued and being laden with clothes yet quake for cold shall we not yet learne that the blessings of God are all in all and that the other are but meanes prouided for our weaknes Dauid proued by experience that the righteous seede of the righteous parents were neuer forsaken nor begged their bread If we no doubt could come to such measure of obedience as they did then and if we could be righteous as in his time men were the Lord would prouide for vs as well as he did for them and we should haue as good experience hereof as euer had Dauid To this prouidence of God wee must bring a patient minde which first must bee contented with whatsoeuer the Lord sendeth alwaies acknowledge godlines to be great riches For we ought not to seeke great matters nor suffer our desires to be carried after high things for this did the Lord by his Prophet Ieremie rebuke in Baruck And CHRIST giueth vs another rule when he teacheth vs to pray for daily bread which when we haue then must we be contented This minde was in our father Iacob when hee prayed for nothing else but meate and clothing And this doth Paul generally command to be in all saying When we haue meate clothing let vs be contented We must first therefore seeke the kingdom of God and the righteousnes therof we must first labour for the forgiuenes of our sinnes in Christ that so we may be in the fauour of GOD and enioy the light of his louing countenance which when we haue and feele let vs esteeme it aboue all earthly treasure as Dauid doth let vs receiue it though it come alone yea though it bring troubles with it then for outward things we shall possesse our soules in patience If the Lord giue plentie of them wee shall take it as an ouerplus of his fauour but if he giue the lesse yet shall we be contented because we binde not his fauour to these outward things but if wee cannot rest in the fauour of God though wee want these outward things it is certaine wee neuer truly esteemed the fauour of God neither did we euer feele the forgiuenes of our sinnes if wee could not when we felt it be therewith contented and ready to forgoe all other things The second propertie of a patient minde is simplie to giue vp it selfe vnto God and commit itselfe into his hand waiting at all times for helpe from him who onely is the aâ—thor of all goodnes yet neither prescribing the meanes nor appoynting the time nor in any case indenting with him for the Lord will haue the disposition of his mercies free vnto himselfe to giue and to bestow when and where and how it pleaseth him and as it may most make for his glorie We must then euermore and with our whole hearts desire and craue of the Lord that his blessed Name may be glorified that his Kingdome may be enlarged and his holy will performed but the meanes to bring these things to passe we must whollie leaue vnto him who knoweth what is best and in other things which concerne our outward estate we ought alwayes to rest in his good pleasure This iâ— we can once doe so mercifully doth hee vse to deale with vs that when wee least desire them wee shall haue them and when we freely giue them vp to him he will soonest giue them vs againe Salomon desired wisedome of the Lord but for outward things his prayer was that hee might haue a meane estate then the Lord gaue him wisedome which his heart so much desired and riches also which he did not once desire Oh happie man if in his heart he had desired to walke before the Lord in feare Abraham gaue vnto the Lord Isaack his sonne which when the Lord did behold he quickly gaue him his sonne againe euen thus also must we thinke it standeth now with vs. The readiest way to obtaine life is to be heartily well contented either to liue or to die and to commit our selues vnto the Lorde knowing that nothing euer perished that was committed to his keeping so is it also in all other outward things the readie way to obtaine them is to giue them vp wholly into his hands But yet wee must not commit these things to the Lord with this condition that hee should giue them vs againe for that were to mocke the Lorde but without all care to haue them wee must giue them to him beeing in respect of his glorie and because his good pleasure is so heartily well content to forgoe them and then if they be good for vs we shall receiue them againe if not wee shall receiue some spirituall grace which better shall supplie the want of them Yea the infinite wisedome and mercie of God doth wonderfully appeare herein for sometimes he keepeth vs long without these things because that if wee had them hee seeth we would abuse them and would preferre them before spirituall blessings And sometime the Lorde seeing our small regard and accompt of spirituall things will by the want of these outward things bring vs to make greater accompt of them that when wee can well want the one and highly esteeme the other we may haue both together Let vs therefore reuerence this great goodnes and wisedome of the LORD and be content with the vse of life which he in mercie graunteth vs knowing that it is better to be a liuing dogge then a dead Lyon For whilest we liue we haue time to repent and time to glorifie God but after death there is no time left for repentance Whosoeuer then doth not account the vse of life a singular benefit though he doe euen want things necessarie for the same he is vnworthie of life or of any other the blessings of God therein The end of all then is this that patience is wrought in vs strengthened by the assurance of Gods mercies by faith in Christ by hope of euerlasting life and by trust in Gods prouidence and therefore the carking care of these things is left to the Gentiles which are ignorant of the forgiuenes of sinnes of Gods prouidence and of euerlasting life so that if we be like them in these greedie desires it argueth that either we know not these things or if in iudgement we doe conceiue them yet in heart we doe not beleeue them By meditation therefore of these things we must learne patience whereby we may ouercome our
in that he is the punisher of sinne and rewarder of goodnes we shall haue strength against the temptations which shall be offered to make vs thinke that sinne is not punished and that it is lost labour to serue God and of this argument are many of the Psalmes And this he did at midnight when all things are most fearefull and therefore a fit time to examine our selues in feare and this shewed that his faith was sound seeing he could now praise God His subscription to the righteousnes of Gods iudgements was an argument of his faith for the nature of flesh is to thinke they are rigorous Vers. 63. I am companion of all them that feare thee and keepe thy precepts TO receiue helpe from them and to be helpfull vnto them so Psalme 16. Then if we will make God our portion we will make much of good men for if Dauid did this how much more ought we It is an argument of pride to despise the company of others If thou want knowledge it is to make thee seeke it of them that haue it if thou haue more than others then oughtest thou to bestow it vpon others so that thou oughtest not either for the greatnes of thy knowledge or for the want of knowledge to withdraw thy selfe from the companie of them that feare the Lord. If he loued good companie he hated euill men Pro. 29. for they are abomination one to another as he saith I hate them that hate thee And this is the propertie of a good man Psalme 15 yet this must not stay vs from doing them good in our callings as the Magistrate to the subiect c. As the euill may be in good mens companie yet not companions to them so may the good be with the euill and yet not their companions for we beleeue onely the communion of Saints That feare Here is the description of Gods children first that they feare God which is the foundation of all Prou. 1. and then they that feare God rest not in the iudgement of men but approue themselues to God to doe or to leaue vndone any thing as it pleaseth or displeaseth God This feare bringeth foorth obedience and without this fruite it is but to boast of feare And these men are they that we must be companions vnto Vers 64. The earth O Lord is full of thy mercie teach me thy statutes THe same thing was in the second verse yet after another manner Though the whole earth be full of mercie yet he desireth onely the statutes of God and this is the eight argumēt So he saith shew me thy fauour teach me thy statutes part 9. 1◠because he made this the chiefest signe of Gods fauour to knowe his word it is an argument that the Lord was his portion Let vs see how oft wee haue made this petition and how vaine our petitions are desiring riches c. he desired not his kingdome so much as this He was a Prophet yet he desireth it and this is it the more wee know the more we must desire to know and neuer make any stay He prayeth chiefly for the teaching of the Spirit without which hee should erre Hee differeth farre in desire from the men of this world for they craue many things before knowledge and if they haue knowledge they rest therein and neuer look nor aske for the teaching of the Spirit Secondly he confirmeth himselfe that the Lord will teach him because his goodnes is ouer all the world hee letteth his Sunne rise on the euill how much more will he graunt the good requests of his children When we would then pray to receiue we must remember all Gods goodnes and wee must desire the teaching of the Spirit so farre as agreeth with the word and not desire the reuelation of the Spirit without the word PORTION 9. TETH Vers. 65. O Lord thou hast dealt gratiously with thy seruant according vnto thy word HE putteth the Lord in minde of his former mercies and so comforteth himselfe For when hee had saide that the Lords goodnes was ouer the earth and that hee also had found the same hereby hee comforteth himselfe in that hee shall receiue more For God is not as man is but take we neuer so much from his treasure there is neuer the lesse and the more hee giueth the readier hee is to giue Hee knewe that Gods gifts are without repentance and that hee is not wearie of weldoing but will finish the thing hee hath begunne and nothing is more forcible to obtaine mercie than to lay his former mercies before him Here are two grounds first if he dealt with him well when he was not regenerate how much more will he now and secondly all the gifts of God shall bee perfectly finished And here is a difference betweene faith and an accusing conscience the accusing conscience is afraid to aske more because it hath abused the former mercies but faith assuring vs that all his benefits are tokens of his fauour bestowed on vs according to his word is bold to aske more accusing our selues of our vnworthines and labouring to come out of our sinnes When he asked according to Gods word he made the word a rule of his prayer which assured him that his prayer should bee heard we must not then abuse Gods mercies least they accuse vs but if wee accuse our selues then let vs see if they haue been giuen according to Gods word and then may we aske new Vers. 66. Teach me good iudgement and knowledge for I haue beleeued thy commaundements HE maketh this prayer oft but we doe not so and therefore the vanitie of our prayers is rebuked which so often aske other things and so seldome aske this Hee was the man of God regenerate therefore he maketh this spiritual request which though carnall men mislike because they cānot conceiue of the word yet it is a signe of faith He maketh this prayer though he beleeued because his knowledge was in generals but his practise in particulars therefore if God in the particulars did not direct him he should faile in doing Hereof commeth it that the learnedst men are deceiued in particulars because they rest in their generall knowledge Example of admonition we haue generall rules to teach vs to admonish but when we come to practise in particulars then must we either haue the new grace of God or else we shall faile in the practise If this man that beleeued prayed thus how much more ought they that beleeue not And they that beleeue generally must confesse their blindnesse in particulars and therefore they should pray for it Although ignorance be helped yet it is not altogether cured therfore haue we need to pray Secondly because our knowledge is in generals but practise is in particulars and therein must we haue a new assistance Therefore when wee haue not good successe in our busines wee must not as men are wont lay the fault on this or that but wee must see the cause in our selues
they must both ioyne together least that wee considering of them being olde and not on new should think they were not or at least that we resting on the iudgements of God executed of late not lifting vp our eyes to the iudgements of old should ascribe them to euil fortune chaunce and destinie We may then see how they which vsed the meanes of good things encreased in them and how they that resrained not from euill did slide backe vnto wickednesse Wherefore that we may throughly be perswaded of the truth of the Lord in things commanded forbidden threatned promised it is requisite to obserue the proofe of them so oft as God giueth iust occasion thereof For vntill wee looke on these things and see his blessings and his iudgements we shall neuer haue a care to doe good nor a conscience to auoid euil and to looke into them is to looke into the glasse of Gods word Many deny prouidence because they haue not a knowledge of the word or else leaning to their reasoÌ„ giue too much to naturall causes or lastly because they haue not a daily growing in the word For that may well be the sense of this place Thou dost make me to grow in knowledge Here is also commended vnto vs the teaching of the spirit by the ministry of the word For otherwise we may often read the Scriptures and yet be ignorant in Gods iudgements in not ascribing euery iudgement to his peculiar office For when we heare of an heretike wee say what is he an heretike I maruell hee is become such a one I knew him an honest man I neuer knew any euil by him yet the word of God telleth vs that some mens sinnes goe before to iudgement and some mens come after and that it is come to him either for want of good workes or for some secret sinne It followeth Vers. 103. How sweete are thy promises vnto my mouth yea sweeter than â—â—ny vnto my mouth VVEe haue heard in the ninth portion that vntill wee put our whole folicitie in the word wee shall not profit That which here is called promises I take rather for iudgements partly because in the proper tongue the word is left out and partly because he had vsed this word iudgements in the verse immediately going before But so me will say how can the iudgements of God hee sweete which are so troublesome fearefull and grieuous I answere that the godly haue no greater ioy than wheÌ„ they feele either the mercies of God accomplished towards them that feare him or his iudgements shewed vpon the reprobates Vnto my mouth That is I take as greate pleasure in talking conferring and perswading thy iudgements as my mouth or the mouth of any that loueth honie is delighted therewith So he saith portioÌ„ 2. vers 6. I haue had as great delight in the way of thy testimonies as in â—â— manner of riches The meaning then of the verse is when I feele O Lord such effects of thy promises in my selfe and in others that feare thee and such fruites of thy vengeance on them that despise thee I finde great comfort in thy word The Prophet Dauid found this sweetnes by experience in himselfe and therefore spake by proofe Why doe not we feele the like comfort because we vse not the same meanes we finde not the like effects For if we could see our enemies put to the wall by the word then should our knowledge exceede the knowledge of others if we felt the allurements of the world the inticements of the flesh and the motions of the diuell bitter vnto vs then should wee taste this sweetnesse Wherefore before wee make conscience to vse the meanes of good and to auoide the occasions of euill we cannot profit Thus we haue shewed how the iudgements of God may be sweete that is vnto them that reioyce either to see the promises of God performed to the penitent or his wrath fulfilled in the impenitent This delight made the Prophet out of the abundance of his heart to speake ioyfully of them portion 2. 6. With my lips haue I declared all the iudgements of thy mouth And because they testifie no small loue to a thing which for affection to it will rise at midnight he addeth portion 8. 6. At midnight will I rise to giue thankes vnto thee because of thy righteous iudgements This is then a true note that a man hath delight in Gods word if from the abundance of his heart his mouth can speake of it and when the word of God dwelleth so plentifully in him that hee can speake it in wisedome Againe if we haue such an earnest and naturall delight being wearie to refresh our selues with fables what a dulnesse is it in vs that wee cannot finde as great comfort in the word of God Wherefore we are to examine our owne hearts that how so euer we haue bin delighted before to heare vaine and friuolous tales so from henceforth we may please our selues in true histories in the word For though other may be corrupt with flatterings yet these histories are true free from all assentation because they register as well the sins of the Kings and their kindreds as their vertues Neither can wee euer sound the Prophet vntil from the experience of our own selues we can proclaime forth the examples both of Gods promises and of his iudgements We shewed that the cause why wee felt not such profit as the man of God did in the word was because wee vsed not the like paines wee vse fewer meanes therefore our loue is the lesse to the truth wee auoide not so many occasions of euill therefore we sinne the more If we then would be more diligent in conference more feruent in prayer more giuen to meditation wee should profit more if wee would refraine from euill and abstaine from occasions of it wee should both bee great in good things and auoide many afflictions The cause then why we either speake not of Gods iudgements at all or speaking speake so coldly is because we are so dead in vsing the meanes of good and so dull in auoyding the occasions of euill The Prophet port 7. 4. saith I haue remembred thy iudgements of olde and haue beene comforted Where we are to note that wee are not at vtter defiance of sinne and in full league with goodnes vntill we haue found comfort when either the Lord shewed mercy vpon his or vengeance on the wicked And then Gods iudgements will bee sweete vnto vs when remembring that no sinne shall be vnpunished we abstaine from sin â—nd seeing that no good thing shall be vnrewarded we are moued to goodnesse For what can strengthen a man more than to consider this that God will punish sinne one day and that in time he will fulfill his promises to his childreÌ„ which walke in truth before him although in great weakenesse We haue also taught that we must vse such a moderation of our affections as we may stay
helpe them nor their opinions comfort them This then may commend vnto vs the word of God that it onely maketh vs safe and staieth vs in all troubles wherefore it is said port 12. 4. Except thy law had beene my delight I should haue perished in mine affliction So the Prophet Ionah hath a notable sentence worthie to be written in letters of gold and of all men to be remembred Ionah 2. 18. They that waite vpon lying vanities forsake their owne mercie Whereby he sheweth that they which depend on any thing saue on God alone refuse their owne felicitie and that goodnesse which otherwise they should receiue of God So that the Prophet himselfe in not going to Niniuie waited on vanitie and could finde no comfort in himselfe We may for a time trust to Idolatrie or vngodlinesse but when the touch-stone and triall of Gods law comes they cannot stay vs nor saue vs for they will deceiue all vsers of them as false and vaine 1. Sam. 12. 21. Samuel exhorting the people to repētance willeth them to follow the Lord and not to turne backe saying also If ye turne backe that should be after vaine things which cannot profit you nor deliuer you for they are but vanitie Where he teacheth vs that when miseries come our delights are but vaine and therefore cannot helpe vs. The Scriptures also applie this to ill manners as Ephes. 5. the Apostle setting downe a bedrow of many sinnes addeth this Let no man deceiue you c. where because some thinke that for such sinnes God would be entreated he saith nay not so be not deceiued vnlesse ye repent God will not be entreated Likewise Gal. 5. the Apostle hauing taught them to prouide temporall things for them that minister spirituall saith be not deceiued where he hath this sense ye may haue many reasons with your selues against this doctrine but when God commeth to tread downe the wicked then your reasons will not stand before his maiestie for the truth onely there preuaileth doe not deceiue your selues your hope will abuse you And here all flattering of our selues in sinne will prooue deceiueable wee walke in a nette and deceiue our owne consciences but this must make vs feare we must not reckon without our hoast nor make our account without our auditour for if we doe we will beguile our selues or flatter our selues Let euery man therefore looke to the fleights of sinne in himselfe and to the deceit of his owne conscience and he shall see that all the wayes of man are euill but the Lord is for euer true Wee must thus examine our selues Good Lord will this thing stay mee in the day of trouble will this thing comfort mee in the houre of death then it is a sure thing then it is comfortable otherwise it is vaine and cannot stay me it is deceitfull and will not comfort me Now if we trust in the word wee shall in death knowe that it is no imagination howsoeuer the world would now perswade vs that we liue too precisely and Sathan lyeth to get vs at a bay we shall then know our labour was not lost and when the Lord commeth to iudgement if we haue laide a good foundation when the tempests arise the windes arise and the raine fall we shall be sure and not beguile our selues that we shall be on the rocke of Gods word and built in faith wee shall bee sure as mount Sion and safe as Ierusalem when the floods of vengeance come Vers. 119 Thou hast taken away all the wicked of the earth like drosse therefore I loue thy testimonies MArke the proprietie of the word he saith not thy statutes doe I loue but thy testimonies he saith here thus much seeing O God thou hast summoned the wicked I will embrace more ioyfully the record and couenant of my saluation made vnto mee in thy word For when we see Gods iudgements on the vngodly this ought wonderfully to commend Gods mercie in free sauing vs from the like that whereas wee were in the like condition of sinne he might haue measured the like to vs and yet vouchsafed to make his couenant in force vnto vs. Was it not a great mercie to saue Noah and his when all the world besides was washed away with water Did it not wonderfully commend the goodnesse of God that in the great destruction of Sodome he should deliuer Lot What a thing is this that the Lord will make a couenant with vs as with Noah that if wee shall trust in Christ we shall neuer be confounded Againe when the man of God seeth the wicked deceiued because they trusted not in the word this maketh him to loue the word and assureth him that there is an end of all perfection but the law of God is exceeding large that it neuer failes in trouble nor deceiueth any in death Wherfore this must make vs to loue it also And if wee compared this word with other vanities of the world and felt in it such ioyes and most specially in death and in troubles and that when all failes this doth minister sufficient comfort surely the perswasion hereof would mooue vs pathetically to expresse our mindes and say with the Prophet Oh how loue I thy lawe it is my meditation continually Then when our strength shal faile our breath draw short our friends depart our goods countrie and life shall forsake vs the word will be so sweete so deare and so pretious that when all these are gone this will yeeld vs great comfort We haue also learned here a further thing in the minde of the Prophet who reasoneth thus Seeing thou hast troden downe the wicked as earth and scoured them as drosse therefore will I embrace thy couenants and records of thy iudgements therfore the euidence of thy couenant which thou hast made to me is most holy and pretious For when the iudgements of God were so seuere against others was it not the great mercie of God to make a couenant with him Was it not a wonderfull grace of God that being conceiued and borne in sinne like vnto the other hee should escape Gods iudgement Was not it a great mercie that when all flesh should perish Noah and his familie should escape Was it not the great goodnesse of God when Sodome was consumed to saue Lot When the Lord had left all to ignorance was it not his great mercie to preserue Abraham When the Lord ouerthrewe the Egyptians was it not free mercie to saue the Israelites Was it not the great grace of God to leade forward Caleb and Iosua into the promised land when to so many he had denied it Our Sauiour Christ gaue thankes to his Father as for a speciall mercy of God that he had reuealed those things to babes and little ones which he had concealed from many mightie of the world If we consider how many are left in ignorance giuen ouer to superstition and remaine vnder the heauie hand of God what a mercie of God
and through him looke for the promise which belong to godlinesse euen then we may see that for weaknes of faith and coldnes in repentance and slacknes in our sanctification we doe iustly feele the want of Gods sweet promises 7 We shall not accuse God of hard dealing if we consider how many waies he blesseth vs and in how few things he humbleth vs and if we thinke how many sinnes we commit and how few he punisheth how few duties we doe and how many blessings he giueth vs. Let vs neuer maruell why we are often or much afflicted why we haue not Gods promises fulfilled vnto vs nay rather let vs for euer maruell at the goodnesse of God which so plenteously rewardeth our small obedience 8 We must not say with Peter Lord I am a sinner depart from me but Lord I am a sinner come neere to me and draw me neerer to thee They that will not draw neere to the thorne of Mercy in this life shall draw neere to the throne of Iustice in the life to come so they shall go from the East of Gods mercy to the West of his iustice And if the Lord hath sanctified your hearts ye must know that we drawe neere to God by meanes The first meanes is prayer we goe to God by prayer not by paces Prayer is a sacrifice to God a refuge to man a whip for the diuell The second meanes is hearing of his word if we will haue God heare our prayers it is meete God should claime thus much of vs that we shuld heare his word If we will say Lord heare my prayer he must say my sonne hearken to my words The Lord vttereth his affection in this O that Israel would haue heard my commandements O Ierusalem Ierusalem saith Christ how often haue I called and thou wouldest not heare let all men know that there hath been no word from our birth to our death spoken to vs but in way either to our saluation or damnation The third meane whereby we draw neere to God is by the Sacraments The word it selfe is an audible word the Sacrament is a visible word the commandement is flat 1. Cor. 11. Doe this Esay 55. Come buy and eate Matth. 11. Come ye that are heauie c. 9 Great is the wrath of the Lord if we looke to strength are we stronger than the Lord Do we thinke to shift escape his anger or that we can abide the furiousnes of his wrath That we cannot escape it it is plaine for the Lord is euery where if we run from him we run as in a circle the further we run from one side the neerer we run to another and still we are in the Lord his compasse If we run from the East he will meete vs in the West the Lord hath a chaine for vs and will hold vs in darknes so that easily we shall not be able to escape Now for making our part good with the Lord we are not as Iob saith rocks or if we were mountaines we should smoke when the Lord doth blow on vs we are but potsherds and the Lord hath a rod of yron to bruise vs and such is the power of God which we shall trie in our destruction if we will not trie it in our saluation What shall we then doe Surely hauing so mighty an aduersary it shall be good to seeke peace and reconciliation with him For as this is comfortable he shall be our Aduocate which is our Sauiour and he that is our Sauiour shall be our Iudge so this is as fearefull a thing that he shall be our accuser which is our Aduocate Yet therein is the Lord mercifull that he doth not bring vpon vs a sodaine Outlawrie but he fore-telleth vs of his suite and therefore it is good to be reconciled and for our reconcilement because the first part standeth in a confession we must acknowledge that we haue offered as much violence to the law of the Lord as we can and that so we haue forfeited all our benefits our bread our sleepe our apparell to the Lord. The confession of the whole plea is lost if we confesse not all otherwise we are in Adams case to bee condemned who would hide his fault and in the estate of the damned Matt. 25. who being accused did plead againe Lord when saw we thee or heard we thee c. There is no standing out with the Lord but seeing we haue lost all we must confesse all that for knowledge the pap is stil in our mouthes and in respect of our liues we are certainely fellonious vsurpers of his creatures and so promise that hereafter we will doe otherwise but if wee stand out I say with the Lord nothing is to bee looked for but eternal condemnation mourning and woe And as we must confesse this so must we stand against our selues and so goe vp into the chamber of our own conscience and award shame to our selues and hauing such an hote controuersie with our own soules the Lord will remit all 10 We must learne to loue the Lord for himself not for our good let vs learne not to indent with God as if he will giue vs riches or health or power then we will serue him or else not for men cannot away with this indenting with them but let vs say rather Lord take away my sinnes and as for other things Lord doe as it pleaseth thee Thus Dauid did when he was so disquieted in his kingdome by his sonne Let vs desire this heart of God for hee hath wrought euen in sinfull flesh to see life in death health in sicknes wealth in pouertie And this if wee belieue we may see the wonderfull worke of God as well as our fathers haue done 11 Many worldly wise men suspects vs of lightnes of beliefe when we can so soone credite the Word but let no man thinke wee can be too credulous herein seeing euery jote therein is as true as if it had beene from Christ his owne finger or vttered with his owne tongue Deliberation is a goodly thing to a man indeede but yet reason will let a man be credulous enough and as hasty as an horse rushing into the battell vnlesse it be in matters of religion and of conscience and then we feare that Christ would seduce vs and we deale with him his preachers as though they were dangerous fellows And therefore though Gods cōmandements be neuer so plaine yet they must goe vnder the examination of reason And because worldly men say either with Thomas Shew me by experience this or with Nicodemus Shew me that by reason and I belieue you God can haue no dealing with vs Oh is it not marueilous that the lumpe of foolishnes should call into question the Trueth of God ' which is Trueth himselfe and dares not mistrust the worde but of a friend of one that is in some authoritie though smaller credit aboue him And yet
forgaue them and healed them Againe they murmured at the bitter waters yet for his promise sake and the faith of some hee pardoned that sinne also and helped them and brought them to sweete waters and Palme-trees fit to campe vnder Where wee may behold how the Lord tempereth their sorrow with ioy for his children sometimes must feele his fauour and sometimes feele it not Hee letteth them see his goodnesse many wayes and his heauie hand but seldome and therefore we ought to beare it more willingly Againe wee may learne that wee are the fittest to receiue mercie when wee haue felt his iustice and when wee haue found his goodnesse we must take heede of securitie for when we are past one crosse hee can prepare another for vs. 8 By many meanes come we to ioy saith Chrysostome the wise men of Greece wished men to reioyce and the Poet saith Without ioy life is no life So it may seeme ioy is lifes life and therefore men seeke it so much He that auoideth not something that is not euill must needes doe much euill In riding wee will not ride so neere the edge of the ditch as wee can but leaue a good deale betweene least both our horse and wee fall in This is our policie in riding I would it were so in liuing It is not Christian wisedome to goe as neere euill as wee can Well is mirth euill then Too much vse of mirth is naught We must not studie for mirth If it be not a present iest it looseth his grace Deut. 29. If he be thirstie hee will drinke till hee bee drunken Those things wee desire too much wee will keepe too fast we came not faith Tullie into the world to make merrie One saith when yee would bee merrie this you may doe but make no occupation of it It is the worst end of a good wit to inuent mirth and yet wee see daily how many thinke this is their portion in this life Ambrose giueth them a fit name he calleth them superfluous creatures and so they bee for the world if they were gone were well ridde of them And Hierom saith God cast not man out of Paradise that hee might here build him another but that with sweare c. our recreation must not be thus to make it our profession to moue mirth and laughter a very Idolarie if one may call it so This ioy is but a bastard kind of ioy Hilarie saith it one laugh when he is going to prison euery man will count him a foole So if we will reioyce let vs reioyce in that that cannot be taken from vs for when those things perish we must perish also 9 I finde mention in diuinitie of two kinds of ioy the one lawfull the other qualified with circumstances The first Chrysostome calleth angelicall ioyes and Hilâ—ry calleth them ioyes of the Palace or such ioyes as are in the court These are the best in these we may be secure if ye seperate not ioy from the glory of God There be foure angelical ioyes The first is the touchstone whether we reioyce truely or no Psal 1 7. Let me tongue cleane to the roofe of my mouth if I forget nay if I perferre not Ierusalem in my murth Gods glory flourisheth most when the Church flourisheth therfore that is the true ioy but there are some that can fatteÌ„ their hearts when Ierusalem lyeth in the dust The second ioy is angelical indeed so our Sauiour Christ calleth it when a sinner returneth to the Lord then the Angels reioyce and this also is a safe ioy When the prodigall Sonne returned his Father did well to receiue him with such ioy though his brother did hang the groine at it one of the Fathers saith though it were but a homly speech that it was the best calfe that euer he killed the best peece of vealâ— that euer he bestowed At this day there is but small turning of â—inners smal reioycing for it and I thinke this to be the cause of that pouertie for that they being come home none will giue them a ring a gowne c. Luke 15. The thrid ioy is Psal. 122. I reioyceâ— when they said come let vs goe to the house of the Lord First to reioyce in the meanes of saluation as in Sermons in Preachers and such like this is angelicall Dauids ioy I reioyced when one told me there was a Sermon in the Lords house and saide come let vs goe A Father saith thou makest hast to a banquet but not to the Temple thy mirth is not good thy life is not good Thou canst watch al night in dicing but not in meditation The fourth kinde of ioy is Prouerbs 22. 25. In the rest a man may counterfeite a reioycing but this passeth all hypocrisie which is the ioy of the iust to doe righteousnes iudgement and equitie Shew thy conscience all the goodly things in the world it shall not reioyce at them so much as at one good worke This ioy will neuer depart their works follow them and so shall the ioy of them The Apostles went away after their whipping and reioyced not onely that they could suffer scourges but that they triumphed What ioy soeuÌ„er we haue else if we thinke vpon iudgement then wee say vnto our mirth thou art madnes Ecclesiast chap. 2. The second kinde of ioyes Chrysostome calleth pettie ioyes Hilarie termeth them the solace of prisoners who eate and drinke for a while but shortely the iudge commeth and condemneth them and they are executed This Salomon called bitter sweete ioyes Prouerbes 14. 13. This is certaine euery one will haue the one or the other if they cannot get Peneloâ—e they will be suiters to her maidens these bee seeming ioyes and wee thinke them to be great because we know no better For if wee knewe the ioyes of the righteous we would laugh at these vaine ioyes It is noted in Cain after hee had lost his place in Heauen he got him as good a place in earth as he could Iubal hee found out organs to make his Grandfather merrie What is it then vnlawfull I will tell you what the Fathers saide concerning it The beleeuer can neuer finde time for laughter Hilary saith that whatsoeuer we loue in the world we take thereby occasion of laughter in prison and this is phrensie If these men liued now they would be accounted precise fooles Storkes blockes without affections for these be the opprobrious speeches which the wicked vse against good men but if any man can reioyce in Psalmes and spiritual songs if he can find an hony-combe in the word and with Dauid can daÌ„ce before the Lord God forbid that I or anie should play Michol to mocke him Nay I will say with Moses I would all the Lords people were as these bee and tooke pleasure in these things for thus wee ought to be and I will say with Paul would to God you would practise these things which
be vncorrupt Popish superstition described The true religious and irreligious discerned in temptations and afflictions Simile Heretikes discouered by the crosse A shame to Protestants to suffer Papists to be more righteous than they be Papists may not be spared for their ciuill honestie Simile The 2. argument of our true loue to God loue to the word Application 1 2 Ieroboam RehoboaÌ„ how like one another 3 The third argumeÌ„t of our loue to God Gods word yeelds most profit pleasure glorie Note this of libertie The naturall man counts all spirituall things as paradoxes 1. Cor. 2. 14. To lameÌ„t the waÌ„t of others Application Many grieue for their own sinnes which are not grieued for the sinnes of others The fourth argument of our loue to the word * * Cor 1 3 4 Rom 1 1â— How sweet and comfortable the 〈◊〉 is of Gods children Conference and admonition Rom 1 12. 13 Heb 3 12. â—â— Iud. ver 22 23 2 Prayer Note 3 Thankesgiuing Meditation The 119 Ps. iâ—a Psalm of experience More attend hearing and reading than coÌ„ference meditation A Christians life is the meditatioÌ„ of the law of God c. Affections dead Meditation must be conâ—â—â—â—â—d Psal. 1. 2. Meditation must 〈◊〉 or on the word We will alwaies thinke meditate of the things we loue Wherefore so many neglect the word Application Obiection Answere Carnall securitie * How enemies are ouercome Not to shoote with the diuell in his owne bowe Secret sinnes not repented of Note How to prosper in a good cause How farre the faithfull are said to be wise Iehosaphat punished in his posteritie Meditation Note The â—inde of man Schollers wiser thaÌ„ their teacher Note The diuell helpes the wicked in their meditations Carnal Protestants * Fearefull tokens of publike calamities Most read not the wisest men WaÌ„t of faith and of a good conscience make many barren in good things Youth spent in vanitie commonly ends oldage in profanenesse Good death Note Old doting and â—arnail Protestants Youth blessed of God To keepe the word in a good conscience brings a man to wisedome Two speciall things to attaine true godlines True godlines â—ow hardly come by Euill waâ—es how manie wayes considered Ambition how euery sin nâ—r reasoâ—eth Striue against reason Couetousnes how to ouercome it Anger Corrupt iudgement Humilitie The first motions vnto sin must be crucified Iam. 1. 13. Rouing imaginations daÌ„gerous Why so few heretikes are conuerted How to labor against our corrupt reasoÌ„ Witchcraft If outward liberty brings inward bondage theÌ„ outward things may defile a man Wickednesse and wantonnesse Note To be taught of God The consideratioÌ„ of Gods iudgements Iudgements Whole folicitie in the word Meanes to he carefully vsed A good note of our loue to the word Note To redeeme the time fâ—r good meditations Of our loue to the word the true marke To hate sin Heresie Note Why we doe not more deteâ—â— heresies The part branches of this portion Note Simile Simile Wilfull ignorance and voluntarie perdition Simile Light refused for darknes Purblinde they are that either knowe little or knowing neuer so much doe practise nothing Darknes or light in whole or in part A lanterne yet may leade a man that will follow the light thereof Simile Particular sight and loathing of speciall sinnes Note Warrant one of the word Worke without warrant is a worke of darknes The word necessarie Ignorance cause to humble vs. Safe when the word directeth vs. Curiositie Godly care and studie The second argument SuddeÌ„ motions to good An oath The Prophet had our waÌ„ts weakenes Our vow in Baptisme euer to be remembred of vs. What a vow is Particular couenants Free-will How wee bee kept from holy vowes 2 Obiection of Sathan Answere Note well Simile We renue our couenant so oft as wee come to the Sacrament Heb. 5. 12. To vow against drunkennes To vow against whordome Vers. 107. 110. My soule is in my hand Against desire of reuenge The promises of God to his people vnder the Gospell Feeling This Pslame is an image of regeneration Simile The minde distempered Note Pray that thou maist see how God proceedeth with his children in the worke of their saluation Prayer and thanks giuing best sacrifices How Papists follow Peter Abels offering Heb. 11.4.5 Prayer â—ostirre vp ourselues in prayer Spirit of faith Zach. 12. 10. To offer vp our prayers to God albeit in perplexitie of spirit wee knowe not how to pray Rom. 8. 26. 27 Simile Confession of sinne Freedome of ioy and freedome of sorrow 1 God with his prouidence will watch ouer vs. 2 3 Similie Note well affliction soone tries godly and godlesse The wicked are but cowards vnder the crosse Christs teÌ„ptations Matth. 4. Hard to trust and rest on Gods promises Simâ—â— Few men truely fearing Simile To be poysoned with false doctrin or stung with an euill conscience No familiaritie with the wicked How the faith of Gods children suffereth from the vane imaginations of vnbelieuers Simile DiffereÌ„ce betweene persons callings and liues Note Note well the societie of the wicked Note To loue God only as we be taught in his word Similie To trust onely in God The godly often troubled with vnbeliefe Perseuerance Simile The coÌ„sumption of the soule How Gods saints haue many changes in this life and wherefore Ignorance Rom. 6. 2. Hope Feeling and knowledge how confirmed Wherfore the Lord doth no more blesse publike exercises Vers. â—0 Simile Good conference Note the goodnesse of the Lord to his children when hee plagueth the wicked Seuerall punishmeÌ„ts for seuerall sins Scorners Fornication Prayer A visible iudgement of God All vanitie both of life and religion is but deceit The word of God only neuer deceiueth vs. Testimonies The rich mercy of God to the faithful in opening their eyes when so many millions are left in darknesse and miserie Excessiue feare They may looke to be protected that haue a good cause and de ohandle that cause well Perseuerance Prayer Constancie in a good cause Feeling of wants Hard to belieue the word The triall of our faith when God delaies to perform his promises Two things sustaine vs in troubles Merite Simile The Saints euer bewaile the remnants of ignorance and incredulitie Perseuerance Difference betweene the faith of Gods children and presumption of the wicked Decaies of faith must make vs repeat our petitions often A godly iealousie ouer our selues a thing most necessarie Hic deinceps No superfluitie in this Psalme Coherence to be noted Simile Constancie in the faith in generall backesliding How to pray against enemies Note Rules for prayer against enemies 1 2 3 4 5 Some prayed with the zeale of the flesh When men proceed to the vtter contempt of the word God will rise against theÌ„ Generall plagues for the contempt of the word Contempt of the word in priuate persons Vse of the doctrine The wisedom of Gods children to preuent sin A singular grace to loue religioÌ„ when it is most
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
saluation and to inable vs to suffer them 2. By a â—ledfast Faith in Gods promises and prouidence that wee shall want no good thing that all things seeming hurtfull shal be turned to the furtherance of our saluation What call you Sathan The aduersarie of enemie of God and his people How doth hee fight against vs 1. By subtiltie alluring vs to sinne and therefore â—e is called a Tempteâ— or Serpent 2. By laying fearefully to our charge our sinnes committed and therefore hee is called the Diuell an accuser 3. By seeking by manifold inward terrors and outward troubles to swallowe vs vp and therefore is called a roaring Lyon How shall wee fight against Sathan and his temptations 1. By Faith in Iesus Christ who ouercame all his temptations in his owne person that so wee might ouercome in him 2. By resisting the inward motions and outward occasions of sinne How shall wee doâ— that By belieuing that wee are baptized into the death and resurrection of Christ. How shall wee ouercome Sathan and his accusations 1 By Faith in Iesus Christ who hath iustified vs from all the sinnes for the which hee can accuse vs. 2 By all those comfortable promises of forgiuenes of sinnes which in CHRISTS Name are made vnto vs. How shall we ouercome him in our terrors and troubles 1. By Faith in Iesus Christ who was heard in all his troubles to giue vs assurance that wee shall not be ouercome in them 2. By Faith in Gods prouidence whereby wee know that hee can doe no more vnto vs than the Lord doth direct and as it were giue in commssion for our good Wee haue heard that the Word is the first and chiefe meanes not onely to beget but also to strengthen and increase Faith in vs What is the next principall meanes Prayer is the next principall meanes seruing for the strengthening and encreasing of Faith What is Prayer It is a lifting vp of the minde and a powring out of the heart before God Is there any prescript rule of Prayer left vs in the Scriptures Yea euen the Prayer which our Sauiour CHRIST IESVS taught his Disciples called the Lords prayer Is it lawfull to vse no other forme of words Wee may vse another forme of words but wee must pray for the same things and with like affection following the same rules which are prescribed in that prayer How is that prayer diuided It is diuided into the Preface or entrance to the prayer Prayer it selfe Conclusion or shutting vp of the prayer Which is the Preface Our Father which art in heauen What doth the Preface put vs in minde of 1. First of him to whom wee pray 2. Secondly of our owne estate in prayer To whom doe we pray Onely to GOD the Father Sonne Holy Ghost Why do you heere name the Father Because discerning the persons wee pray to the Father secretly vnderstanding it that wee doe in the mediation of the Sonne by the working of the holie Ghost Why must wee pray to the Father in the mediation of CHRIST his Sonne Because GOD being displeased for sinne we can haue no dealing with him but onely by the meanes of his Sonne in whom he is well pleased Why is it required that wee pray by the working of the HOLY GHOST Because the holie Ghost assureth vs that hee is our Father and whereas wee know not what to pray nor how to pray the holie Ghost doth teach vs both What must wee be perswaded of and how must wee be affected in prayer Partly concerning ourselues 1. Wee must be truly humbled which is wrought in vs two wayes 1. By a perswasion of our sinfull miserie and vnworthines to be helped 2. By a perswasion of the louing mercie of God in heauen that must helpe vs. 2. We must haue a certaine confidence we shal be heard and this is wrought in vs 1. By faith being perswaded that God loueth vs as his own childreÌ„ in our L Iesus Christ. 2. By faith being perswaded that our Father being God Almightie hee is able to doe whatsoeuer he will in heauen in earth others We must bee per swaded 1. That all Gods people pray for vs. 2. That it is our bounden dutie to pray for others as well as for our selues How are the petitions deuided Into two parts for 1. We make request for those things that concerne Gods Majestie 2. For those things which concerne our owne welfare Which be those that concerne Gods Majestie The three first 1. Hallowed be thy Name 2. Thy Kingdome come 3. Thy will be done in earth as it is in heauen What is meant by the Names of GOD 1. The Names and Titles of GOD as Iehouah the Lord of Hostes and such like 2. The 1. Wisedome of GOD. 2. Power of GOD. 3. Mercie of GOD. 4. Goodnes of GOD. 5. Truth of GOD. 6. Righteousnes of GOD. 7. Eternitie of GOD. Why bee these Names called the Names of GOD Because as names serue to discerne things by so GOD is knowne to be GOD by these things What is meant by the word Hallowed We pray that as God is glorious in himselfe so he may be declared and made knowne vnto men to be a most glorious God How shall Gods Name be declared to bee holie and glorious 1. First we pray that his wisedome power goodnes mercie truth righteousnes Eternitie may more and more be imparted and manifested vnto vs and other of Gods people 2. Secondly wee pray that according as wee know these things so the fruites of them may appeare in our and other Gods peoples liues that so Gods Name may bee honoured and praised What doe wee pray against in this petition 1. First wee pray against all ignorance of holie things wee should know and want of workes whereby God wants of his glorie 2. Wee pray against all false religion wickednesse and vngodlinesse whereby Gods Name is dishonoured I cannot as yet finde any more of this Catechisme If any man haue the rest in his priuate vse he shall doe well to communicate the same vnto the Church for the good of manie HONI SOIT QVI MAL Y PENSE THE SECOND PART OF THE WORKS OF THE REVEREND AND FAITHFVLL SERVANT OF IESVS CHRIST MAISTER RICHARD GREENHAM MINITSER AND PREAcher of the Word of GOD containing seuerall Treatises the Titles whereof appeare in the next Page following Psalme 94. 12. Blessed is the man whom thou chastisest O Lord and teachest in thy Law 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. SVCH TREATISES AND MATTERS AS ARE CONTAINED IN THIS PART ARE THESE 1. A comfortable Treatise for an afflicted conscience on the 18. of the PROVERBS vers 14. 2. Another short treatise of the same argument 3. The markes of a righteous man 4. Notes of election 5. A treatise of Contract 6. A large treatise of the Sabbath 7. Short notes of our
much in effect Wilt thou learne sincerely to worship me according to that substance manner and end which I haue prescribed and wilt thou truly trie thy loue to mee by exercising the duties of loue to thy brethren then forget not to keepe holie the Sabbath wherein I shall teach thee both how thou shalt walke vprightly in the worship due vnto mee and also liue obediently in duties concerning man Againe the nature of the word remember importeth thus much that this law was not only grauen in the hearts of our forefathers as were all the other but also in expresse words inioyned vnto Adam and Eue in Paradise and manifestly practised of the Israelites in the wildernes Exod. 16. and that therefore in this common promulgating of the Law they should especially remember this which is not newly giuen as are the rest but rather renued as being giuen out before True it is that before this solemne publishing of the Law in mount Sinai this and all other Commandements were written in the hearts of our fore-Fathers as we may see in the booke of Genes For the first we reade how the Lord said vnto Abraham Gen. 17. I am GOD all-sufficient walke before mee and be vpright Concerning the second Gen. 31. 19. Rachel is saide to steale her Fathers Idols Genes 35. 2. Iacob reformed his household and cleanseth it from Idolatrie For the third we may see how religious they were in swearing Concerning the fift what authority exercised Iacob towards his children what duties they yeelde to him both in life and death How they hated murther it is manifest in that historie Both Iosephs continencie and the punishment threatned to Abimelech declare how hainous a thing adultery was vnto them Concerning theft Laban his quarrelling with Iacob and Ioseph his accusing of the brethrē doe shew that it was a thing vnlawfull Lastly Abimelech the king reprehendeth both Abraham Genes 20. and Isaak Genes 26. for bearing false witnesse in denying their wiues Thus we see what efficacie is couched in this preface in that it sheweth both by the precept and practise giuen and yeelded of our first fathers how this commandement alone was giuen in expresse words as also that this one precept is the schoole of all the other Commandements But to what end to keepe it as ceremoniall No to sanctifie it as morall for the end of the Sabbath consisteth in these two things first in the morall secōdly in the figuratiue ceremoniall or shadowish obseruation of it as wee take the word shadow here for a figure because a ceremonie is more then a shadow That I call morall which doth informe mens manners either concerning their religion to God or their duties vnto man that I meane figuratiue which is added for a time in some respect to some persons for an helpe to that which is morall as Deut 5. 15. Remember that thou wast a seruant in the land of Aegipt Howbeit that this first morall ende is here vnderstood the first words declare where it is saide Sanctifie the Sabbath day For where mention is made of the ceremonie it is saide keepe and not sanctifie the Sabbath Now what is it to sanctifie the Sabbath day but to put it apart from all other dayes for a peculiar vse of Gods worship for otherwise wee must know that all other dayes are sanctified so that to sanctifie it is to do that thing on the Sabbath for which it was commanded but of this we shall speake more largely by the grace of God in the last reason In the meane time let vs briefly obserue this that as our first parents did sanctifie the Sabbath in viewing the creatures of God for to praise him so wee sanctifie it in vsing the means which hee hath appointed for his worship So that first wee vsing the exercises of religion whereby we may be sanctified and then ioyning with them the spirituall vse of the creatures whereby wee may be furthered in our sanctification should after vse the exercises of loue whereby we may shew that wee are sanctified Our first Fathers needed not ordinarily the ministrie of the Word but had the great bookes of Gods workes We haue need of the Word both publike and priuate and therefore must learne it that hauing learned it wee might the better exercise the duties of loue So then that which was first to Adam is now the last to vs to wit the beholding of God in his creatures and the praising of him for the same In the Psalme 92. which was appointed to be sung of the Church on the Sabbath is set downe as the chiefest vse thereof the singing of Gods mercie the shewing of his righteous iudgements in rewarding the godlie though afflicted in punishing the vngodlie though here they be aduaunced as also in learning to know God in his worship and in his workes Againe Psal 95. we shall not see any ceremoniall vse of the Sabbath but that it should be vsed in praying to God in praising of God and hearing of his Word This is confirmed Exod. 31. 13. Speake vnto the children of Israel and say Notwithstanding keepe my Sabbaths for it is a signe betweene mee you in your generation that yee may know that I the Lord doe sanctifie you As also Deuteron 5. 12. Keepe the Sabbath day to sanctifie it as the Lord thy God hath commaunded thee And Ezechiel 20. vers 12. I gaue them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that sanctifie them In which places as the reason is adioyned of keeping the Sabbath So wee must vnderstand that where it is called a signe it is meant a document and not a figure for euery figure is a signe but euery signe is not a figure as we may see in the sacraments which are not figures or shadowes of things to come So that in that the Lorde saith My Sabbath is a signe betweene mee and you it is as much in effect as if he should say my Sabbath is a common instruction betweene you and me of mee as the Creator Redeemer and Sanctifier of you as created redeemed and sanctified so that the Sabbath is a document pledge of Gods will whereby we should know what hee is vnto vs and wherein wee should learne what we should do to him In which respect this commandement is no more ceremoniall then the first where the Lord propoundeth what he is to vs and secretly includeth what wee should be to him No maruell then though this be the principall ende which was not begun to the Iewes but first inioyned to Adam and Eue. Wherefore we may thus reason both safely and soundly Whatsoeuer is the first ende is the chiefest ende but to sanctifie the Sabbath is the first end because it was ordained so to Adam in time of his innocencie at what time it could not bee a figure because by the iudgement of
many of his porters to awaken vs out of sinne and to stirre vs vp to the receiuing of the kingdome of God that so they seeking may finde and knocking it may be opened vnto them It followeth which when a man hath found c. To pursue euery particular farre in a parable is not the safest way except it agree with the analogie of the things wee must here know that parables doe not hold but in some things and not in all and therefore in this sense the word doth not agree with a treasure which when a man hath found he hideth to this end that none else should finde it and be partakers of it but himselfe but in the Word it ought not to be so but in this sense it agreeth with the analogie of our faith A man which hath found a great treasure it is so great ioy vnto him as that he suspecteth himselfe whether it be so or no hee is afeard least he hath not found it and therefore he searcheth more neerely into it againe least that his sudden ioy should be soone decaâ—ed or else hauing found it hee lose it and therefore hee hideth it and euen so it is with the spirituall kingdome of God for when it pleaseth God to worke in the heart of his people by the ministerie of his word to feele their saluation in Christ Iesus by by there ariseth a kind of feare in their hearts least they be missed by seeking the way to saluatioÌ„ or hauing found the way they are afraide least they should lose it againe they are full of doubts that they continually striue to come to a greater assurance therof For in the imbracing of this treafure they finde it to be so sweete and the tast thereof to be so precious as that they labour throughly to seek after it they desire not to haue a glimmering fight of our Sauiour Christ but euen a full taste of him and all his benefits And therefore there is neuer through peace in the hearts of the childreÌ„ of God so long as they reuerence the word til they haue hidden the word of God in their hearts and grow more and more in the assurance of their saluation in Christ Iesus And therefore Dauid in Psal. 119 the second and third vers saith I haue hid thy commaundements in my heart that I might not sinne against thee And in Prouerbs the second and first verse My sonne if thou wilt receiue my wordâ— and hide my commandements within thee and cause thine eare to hearken vnto wisedome and incline tâ—â—â—e heart to vnderstanding when wisedome entreth thy heart and knowledge delighteth thy soule then shall counsaile preserue thee and vnderstanding shall keepe thee Where wee see that the holy Ghost giueth this precept vnto the children of God that they labour so for the word that it be hidden in their hearts they must labour to haue their hearts wholâ—e to prossesse the word for the minde of man it may be deceiued but the heart cannot if the heart bee once throughly possessed of the word it cannot easily be depriued of it Now as a treasure is found before it be sought so is the word of God Esai 65. 1. Rom. 10. 20. I was found of them that sought me not and haue been made manifest to them that asked not after me This sheweth that all goodnesse coÌ„meth of the free grace and mercie of God but to this end doth God manifest himselfe to them that sought him not that men when God hath once found them should then seeke after him and when hee hath once spoken vnto them then they should hearken vnto him And this no doubt the children of God who who when the Lord hath found them and they know that the Lord hath spokeÌ„ they haue heard him O then so glad would they heare him againe and fearefull they are least they should bee depriued of hearing him in his word neither doe they desire to haue Christ transfigured in the mount but themselues to bee transformed into new men that they might grow vp in righteousnesse from strength to strength and from faith to faith This I speake vnto the sonnes and daughters of God which languish in their sinnes and in the feeling of their infirmities and hunger and thirst after the graces of God O how ioyfull are they in hearing the word hauing felt comfort in it such feruencie of spirit is in them to heare the preaching of the word being so precious vnto them they delight in the Sacraments finding confirmation of faith and strength by them The companie of Gods children is most delightfull vnto them as Dauid saith All my delight O Lord is vpon thy Saints on earth Their consciences are comforted and they are ful of alacritie and cheerefulnesse These things may serue to stirre vs vp to hunger and thirst after righteousnesse the hearing of Gods word For by experience I haue knowne and tried some which in the beginning of their profession haue been zealous haue taken pleasure in the word of God haue felt some comfort in the word and for coÌ„firmation of their faith both the word and the Saints of God were deare vnto them They haue distributed to the poore and haue had many other graces yet when they looked for the vertue and power and effect which the word should haue wrought in their hearts it was not in them alas these things are now gone but although the children of God haue many seuerall temptations and that often without any feeling of this yet let them assure them of this that be they whosoeuer they are at one time or other they shall feele this mightie power of the spirit of God in them to quicken them vp It is requisite therefore for them to knowe how this commeth and what the remedie thereof is that so they might finde out the way to the attaining of it Truly the Lord was found of vs when we sought him not he made himselfe known vnto vs when we were ignorant of him he caused the light to shine on vs when we sate in darkenes and in the shadow of death It pleased him in the first shining of the Gospell to put the teate and the milke into our mouthes euen as a good mother dealeth with her yong childe and to put the cloathes vpon our backes and to prouide all things for vs without asking but after that the Lord hath thus nourished vs and regenerated vs by his word and spirit and found vs out euen then when we thought not of him and then we like vnto little children were readie to come vnto him behold here the great mercie and louing kindnesse of our God towards vs but when as yet notwithstanding these mercies are increased not in faith in repentance and godly obedience vnto the lawes of God he still vseth vs as children euen as Christ vsed his Apostles giuing vs to know and to see that surely there is good and that there is comfort and
will daunt vs but if we once can come to this that wee can make the word all in all that is our glorie our honour worship riches fame credit pleasure c. then shall wee bee soone brought to accompt these outward things as nothing so that wee may haâ—e and enioy the benefit of the word and the comfort thereof Vers. 71. It is good for me that I haue been afflicted that I may learne thy statutes HE vttereth the same thing that he did before but hee addeth somewhat thereto First he saith that it was good for him that he had been afflicted noting the goodnes and mercie of God in taking riches health c. from him and giuing him affliction which turned to his good Riches health c. are the good blessings of God but â—ll manner of affliction as sicknesse pouertie c. of themselues bee euill because they are the â—agges of Gods curse and punishments of sinne How then can it come to passe that good things should become euill and euill things become good The good blessings of God when by our corruption they are abused to wantonnesse are made hurtfull vnto vs because they make our condemnation greater but these crosses when in the crosse of Christ they are sanctified vnto vs then are they good for as much as they worke a care in vs to keepe the commaundements Where he saith it is good that he hath been afflicted and not that I am afflicted it agreeth with that which is in the epist. Heb. 12. No affliction is ioyous for the present time for in pouertie there are no riches in sicknes no health c. wee must not then looke presently when any crosse comes to say it is good for this commeth afterward when we haue been so exercised with it as that we are more humbled vnder the hand of God and haue some greater caâ—e to please him when I say wee haue been thus exercised then will the crosse bring the quiet fruite of righteousnesse and then shall we say it is good for vs that we haue been afflicted But if we be impatient or if the crosse make vs either more carelesse or no better than we were before that crosse is but a preparation to another c. I will learne c. Because there is none but he will vowe and promise amendment when the hand of God is on him but the children of God alone reape fruite afterwarde therefore in these words doth the Prophet seuer himselfe from the wicked and whereas he said before that he did keepe the commandements noting a present fruite of his affliction so he now moreouer addeth that he will keep them noting that the vse of his trouble should continue with him for euer Let vs then consider of this all of vs either at one time or other haue vowed somewhat to the Lord let vs see if we be now carefull to keepe and performe it if we be not our affliction hath done vs no good we haue no profit by it Vers. 72. The law of thy mouth is better vnto me than thousands of golde and siluer HEre he noteth one fruite of his affliction that he was brought to make such account of Gods word as that hee preferred it to infinite numbers of gold and siluer And truly if we consider that it is the word of God that sustaineth vs in our trouble and is our comfort we cannot then chuse but make much of the word No number of goods can helpe vs in miserie and if the word doe that which al other things cannot doe very meet it is that the word should be preferred to all other things whatsoeuer PORTION 10. IOD Vers. 73. Thine hands haue made me and fashioned me giue me vnderstanding therefore that I may learne thy commaundements HE prayeth still for wisedome and vnderstanding Those men are beasts which being in ignorance loue it better than knowledge and darkenes better than light these men must be sent to the beasts to learne Esa. 1. The Oxe c. The heathen say that this is a naturall propertie to desire knowledge The Lord must teach these men with rods for they will not heare the voyce of the charmer charme c. He seeketh knowledge out of the word to make a difference betweene him and the heathen which by their knowledge get nothing but commendation but our wisedome must be out of the word Deut. 8. He desireth knowledge that he might practise it whereby he condemneth them that seeke knowledge and care not for practise and teacheth vs to seeke all knowledge onely to practise it Seeing he desireth to be taught he condemneth them that thinke they may come to this knowledge by their owne studie and diligence without the teaching of the spirit Dauid so well learned prayed thus earnestly and shall we be thus cold he so much to feele want and we to be without feeling for to be without knowledge is to be without desire of more and a little knowledge if men rest in it maketh proud How goeth it then with them that think they know all things seeing this man to whom they are inferiours prayeth thus This request was made before but he addeth a new reason So in the first part and second and third and fourth and fifth and almost in euery part this request is made and in euery place a new reason to moue the Lord to heare his prayer He putteth the Lord in minde of his former mercie that he might obtaine more and saith he is a creature euen a man with a soule and not a beast therefore giue knowledge c. wherein he confesseth that if the Lord giue not knowledge to him he were better be a beast and such are all those that are but onely men for all the pleasures in this life are not worthy the sorrow in the life to come Eccles. 11. Therefore if men haue not their reason sanctified by the word in faith and loue to serue God they are no better than beasts Seeing God hath giuen reason he will giue knowledge with this he is comforted Obiection But how can he hereby be comforted seeing others haue reason also Answere All mercies must be considered in Christ through whom they are sanctified and by whom we are sure that the Lord will crowne his owne gifts Another reason to teach vs when we haue the gifts of God sanctified vnto vs is when we are humbled in our selues and mislike our selues though we haue receiued more than others for we must thinke our selues vnworthy of them and desire that God will yet more sanctifie them to vs and giue vs the right vse of them then shall we and we may lay them before God as an argument to moue him that he would deale mercifully with vs and further continue and increase his mercie and good will towards vs because hereby we know that in Christ they are sanctified vnto vs. Vers. 74. So they that feare thee seeing me shall reioyce
because I haue trusted in thy word HEre is an ende why be desireth knowledge for that others by my example shall be moued to seeke thee and shall haue hope that thou also wilt heare them when they crie This then is a great honour that we shall not only saue our owne soules but also be helpes to others that they may be saued wherin the Lord vouchsafeth vs great honor for to cause the carelesse to seeke God and to confirme the weake is a great honour Likewise hereby we shall stop the mouthes of them that speake against the waies of the Lord. Contrariwise when a professor falleth away he loseth his soule he hurteth the weake hardeneth the wicked and openeth the mouthes of the wicked Thus by the one God is glorified and our brethren profited and by the other the cleane contrary When we see any man trusting in God to be deliuered out of remptation then may we be confirmed and comforted with hope that we also shal be deliuered This is said Psal. 34. Other shall be comforted And Psalm 40. They that see mee let them be comforted For when the Lord confirmeth any of his promises to any of his children we may likewise be comforted that we shall finde them also true So the Apostle reasoneth Abraham was iustified therefore shall wee so Hebr. 11. As contraâ—iwise when wee see the trueth of Gods threatnings vpon any then we should knowe that if we haue the same sinne wee shall also feele the same punishment Then must wee consider of Gods children how that by nature they are no better than we therefore if we can beleeue then shall we haue hope to become like them for God doth not accept persons We must likewise consider of the wicked that by them also â—e may be instructed None shall reioyce at the example of the godly but they that feare God and this feare is the beginning of all goodnesse some that feare God may haue a doubtfull conscience and they shall haue comfort by the examples of Gods mercies in others Without this feare men can not rightly consider of Gods workes but who so feareth he shall profit by them Here is the true vse of all the Scriptures not to maruell onely at the examples of Gods mercies or iudgements but to bee comforted and confirmed by the one and to feare by the other Vers 75. I knowe O Lorde that thy iudgements are right and that thou hast afflicted mee iustly THis is somewhat like that It is good that I haue beene afflicted but after a new manner as though he should say Thy iudgements are righteous and iust though my flesh doth perswade me the coÌ„trary And to shew the certainty of this he saith I know This know ledge he had by the word because we shall then subscribe to the iustice of God when we can subscribe to the word Then if we would subscribe to the righteousnes of Gods iudgements let vs by the word meditate vpon his threatnings promises and though we cannot see the reasons of all yet must we acknowledge them to bee holy because the Lord is holy and his word is holy therefore his workes are holy If we be not able to behold the beames of the Sunne much lesse can we see the brightnes of Gods works and let vs euer accuse our selues of blindnes and rebellion rather than the Lord of iniustice He is then acknowledged to be iust when we yeeld to the righteousnes of his precepts And when we can confesse his iustice thus wee shall well confesse his mercie Then if we will confesse the iustice of God we must confesse his iudgements to be holy otherwise we doe not And that This is a speciall Note of faith that hee can apply that particular to himselfe which the Lord had giuen generally and till wee doe thus wee neither beleeue promises nor threatnings We must not rest theÌ„ in generals but apply them to ourselues whether they be promises or threatnings and this will draw vs out of sinne and comfort vs in trouble In faithfulnes He had before confessed Gods iustice and now hee confesseth his mercy as if he had said Thou of thy mercie hast thus laid thy rod vpon mee that I may be such a one as thou mayest performe thy promise to as Psalm 130. This must make affliction sweete because the speciall ende thereof is not to punish vs but to make vs fit to receiue his promises and he vseth it as a remedie and medicine against sinne as he sheweth his iustice in that he suffereth not sinne in his children so he sheweth his mercy in that thereby he cureth them Vers. 76. I pray thee that thy mercie may comfort me and according to thy promise vnto thy seruant BEcause he had confessed the mercifull dealing of the Lord therfore he craueth mercy for he knew that with the Lord is mercie to be feared Psal. 130. He dare not stand to the rigour of Gods iustice but he flieth to his mercie contrarie to the Papists Pâ—lagâ—aâ—â—s and Familie of loue And thus must we labour to cure our vnbeleese by his promises that we â—â—ll not to despaire for we are readie to presume in prosperitie or to despaire 〈◊〉 but they must be both cured the one by the meditation of Gods iudgements in prospâ—â—â—â— the other by the promises in trouble For then the iudgements haue done with vs when they haue brought vs to humble our selues to the Lord because of our sinne then are we to looke for his mercie for then are we fit for it We must then couple iustice and mercie together and make vse of both He had ioy before and yet he craueth comfort where we note the change of the consciences of Gods people sometime ioyfull sometime sorrowfull This must be a stay to vs against the temptation which Sathan will â—ffer saying Thou art â—ickle and â—â—â—â— châ—â—ging all is vaine Nâ—y we are as the children of God in all ages haue beene Accordiâ—◠〈◊〉 had no speciall promise but applied the generall promise to himselfe for all the 〈◊〉 〈◊〉 made in generall manner Come all c. that all the Church might haue their part in 〈◊〉 and â—ore should thinke that they were shut out This hâ—d the woman of Câ—naâ—â— whâ—◠〈◊〉 to Christ because she stated on this generaâ—â— promise that he was sent to the 〈…〉 〈…〉 As we câ—n 〈◊〉 leaue 〈◊〉 or come to true repentance vnlesse we beleeue that that God which hath puâ—â—shed 〈…〉 will also punâ—â—â— sinne in vs so shall we neuer receiue comfort by the promises vnâ—â—â—se we can 〈◊〉 apply those promises to our selues which are generally made to the Church But iâ— we can doe this we shall haue comfort in our soules and strength to withstand the â—â—â—ptation which the diuell ministreth saying What promise haâ—t thou that thou shalt be saued To know that God is mercifull is not enough vnlesse we be among those to whom the
shield and I trust in thy word BEcause the Prophet could not perswade himselfe of any other safetie than of the safeâ—â—â—â— which he had vnder the Lord he sheweth that so long as he put his trust in Gods 〈…〉 s he feared nothing And surely this ought to be the principal thing among Christians to looke for none other defence than that which is to be looked for out of the promises of God For what is the cause why when wee are in daunger in pouertie in any distresse wee haue so many by-paths and can inuent vnlawfull meanes and shifts so for our deliuerance but onely because the Lord and his word is not our refuge and our shield For if we were once perswaded that God were our tower to defend vs and our shield to couer vs wee should be staied If wee then call on God in our neede we must know that Psal. 33. vers 18. The eye of the Lord is vpon them that feare him and vpon them that trust in his mercies And that Psal. 145. 18. Hee will fulfill the desire of them that feare him hee also will heare their crie and will saue them And our cause being good we neede not to doubt of him for he hath promised to be our shield and buckler So our Sauiour Christ being tempted of Sathan to turne the stones into bread was moued by him to distrust Gods prouidence What saith he doest thou thinke that if thou wert the Sonne of God thou shouldest bee left in such wants make some shift therefore for thy selfe But Christ knowing God to bee the author of his neede was assured that he would secretly nourish him vntill hee had receiued ordinarie meanes againe and so strengthened himselfe in Gods promises Likewise when we are in need or in perill Sathan will cause vs to vse one shift or other but we must answere him The Lord is my shield and tower I am sure enough and therfore I hate all ill inuentions I put my trust in the Lord. We acknowledge this with our tongue yet it is a hard thing to bee practised to put our trust in Gods word For howsoeuer wee will grant indeede that wee must put our trust in God yet we hardly yeeld vnto this that we must trust in his word but we must here correct this vnbeliefe and learne that if we seeke for helpe at God wee must trust in his word Doth Gods word threaten his iustice and can wee finde in our liues that if wee vse euill meanes we shall be punished Doth Gods word assure vs that God is mercifull and doe we beleeue that Iesus Christ came to saue sinners although we were the greatest and that he came to call sinners and not the righteous to repentance and that Iesus Christ came to saue that which was lost and to refresh all that are wearie and heauie laden Thus the man of God saith portioÌ„ 8. 1. O Lord thou art my portioÌ„ I haue determined to keepe thy law And portion 14. 6. Thy testimonies haue I taken as an heritage for euer for they are the very ioy of my heart Thus he sheweth that we must seeke for that in Gods word which wee seeke for of him For his word is a conduit or waterpipe whereby the Lord conueying his mercies vnto vs will haue them runne through vnto vs. Doe wee beleeue then the promises that God will prouide for vs then let vs beware of al wicked shifts and trust onely in his word For if we beleeue God to be our tower we must looke to Gods word The Heathen men and the prophane worldlings will speake gloriously of the goodnesse of the strength and of the mercy of God but when they come to see it in the word they will erre altogether out of the way whereby they shew how they vtter more in their tongues than they performe in truth For the Lord hath layde that helpe on his word which he would haue vs to seeke for at his hand so Christ by the word put the diuell to flight with these words in effect Thou wouldest haue me Sathan to mistrust my Fathers prouidence and to giue my selfe to be taught of thee but I know he will keepe me in all my necessities and why because he hath said Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God the Lord hath prouided ordinarie meanes to nourish me and hath not commaunded that stones should be made bread and why then should I vse vnlawfull meanes Wherefore I will stay my selfe vpon my Fathers prouidence We see he might haue said that God is almightie and strong or that by his mightie power he might haue put off Sathan but he reciteth the words of Moses which he vsed when the Lord so wonderfully had preserued his people the Israelites in the wildernesse without ordinarie meanes We must in like manner when Sathan shall set vpon vs in time of neede say it is written The Lord is iust and true in all his promises It is written The eyes of the Lord are vpon the righteous and his eares are open to their crie nothing wanteth to them that feare him The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing which is good It is written Rom. 8. verse 35. Who shall separate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword When we are tempted then with doubting in our selues that we shall not escape we must know that it is written Rom. 8. 31. If God be on our side who can be against vs 32. Who spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs all things also If we be tempted to steale we must say as it is written Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God knowing that God is able to preserue vs without ordinarie meanes Vers. 115. Away from me ye wicked for I will keepe the commandements of my God THe cause why the man of God could not so stay himselfe on the Lord was because what way soeuer he turned himselfe he could see no man that would helpe him He had no helpe of the world euery man prouided for himself some shifted this way another that way he could see no good example of any which either beleeued Gods promises to be true or were readie to obey his commaundements Wherefore it is manifest that they were impediments rather than furtherances vnto him For else why should he say Away from me ye wicked c Were there so many impediments in his daies and shall we thinke there are not so many in ours or was that age wherein he liued more wicked than the age wherein we liue First we are nothing like him in good things he had greater graces of God than we haue he had gone further in holinesse than we we liue
is it to giue vs his truth to enrich vs with his Gospell and to blesse vs with such abundance of temporall things Oh that this were knowne of vs oh that euery man would say Oh Lord what am I that thou shouldest shewe mee such mercie to giue mee the enioying of thy word and Gospell more than any other and giuing it to mee makest me to vnderstand it aboue many oh what am I that thou shouldest offer to mee this goodnesse I was borne and conceaued in sinne I haue multiplied and enlarged my corruptions both before since my calling my vnthankfulnes is great my vnworthines therefore greater and yet thou hast not ceased to preferre me in mercies before many If we consider the fearefull iudgements of God in consuming all hypocrites who will not say that many haue beene called and few chosen When we shall see I say in the day of the Lord his seuere iudgements to tread downe these hypocrites and cause them to goe from his presence to hell oh how wil we esteeme that we are in Christ and say Oh how loue I thy law For I see thy iudgements are equall and thou dealest not with me in iustice but in mercie not in anger but in loue not in wrath but in pittie therfore they couenant is sweete because I haue deserued thy iudgements and thou hast spared me Vers. 120. My flesh trembleth for feare of thee and I am afraide of thy iudgements HEre may seeme at the first to be some contrarietie betweene feare and loue sith loue causeth not but casteth out feare For he had saide in the verse going before that hee loued the testimonies of the Lord and here he saith that his flesh trembled for feare Wherefore at the first sight here is some shew of contrariety but indeed there is none For he saith My flesh trembleth c. whereby he sheweth that as he loued the law of God in his inward man and with his part regenerate so it is the outward and olde man and the part vnrenued which is full of corruption that did feare So that as hee had Gods spirit to renue his minde hee had this witnesse in him that he did loue the promises of God but because his flesh rebelleth against the Spirit and hee found many corruptions of nature remaining in him and threatning him that after hee was like to fall againe if the Lord yea but a little should leaue him he saith I am afraid least for my vnthankfulnes and vnworthie refusing of thy mercie thou shouldest leaue me to my selfe and so shouldest make a way to thy iudgements Thus there is an harmonie in the Prophet for because as the flesh hath a trembling feare so the spirit reioyceth Thus as wee haue often heard Gods children finde to their comfort in themselues faith in Gods promises and a delight in his word sometime they are grieued for the absence of this sweetnes of faith in the same For as the presence of Gods spirit bringeth ioy so the absence thereof feare as faith breedeth a loue of Gods promises so infidelitie maketh vs afraid of his iudgements Although Noah had great cause to loue the promises of God for his wonderfull deliuerance so he had great cause to feare himselfe that he might haue fallen afterward Lot also hauing good cause to beleeue and embrace the couenant of God for his safegard had iust occasion also to haue suspected himselfe that he was subiect to falling It is said Prou. 28. 14. Blessed is the man that feareth alwaies but hee that hardeneth his heart shall fall into euill For where feare is not there is securitie securitie breedeth hardnesse of heart and hardnes of heart bringeth Gods wrath Wherfore the Apostle writing to the Philippians shewing that God worketh in vs both the will and the deede of doing good least hereby they should draw to themselues security addeth that they must fill the course of their saluation in feare and trembling For if wee doe only well by Gods grace working in vs wee are much to feare the absence of it Wherefore wee see how the man of God did iustly feare his part vnregenerate This feare of Gods children differeth much from the feare of the wicked for it bringeth vs to the Lord and driueth vs not from the Lord it helpeth and hindreth not our prayers it hurteth not but furthereth our duties For it maketh vs to feare least wee should lose Gods grace it causeth vs to waite more and more to haue it and hauing it moueth vs by prayer to continue it When Noah had Gods fauour he feared and being warned of God as Heb 11. 7. of the things which were as yet not seene moued with reuerence prepared the Arke c So Habacuk hearing of the iudgement of God which should fall vpon the faithfull by the Chaldeans saith Hâ—b 3. 16. My bellie trembled my lips shooke at the voyce rottennes entred into my bones and I trembled in my selfe Paul said he preached with feare and trembling Thus wee see how the good Saints of God did feare because they knewe that if the Lord should enter into iudgement with vs no flesh should be saued and that there was nothing in them but of mercie and therefore they acknowledge their weaknes vnworthinesse and wretchednesse Wee see also that Gods children haue diuers affects according to their diuers estates and though sometimes they are quickened through faith other times they are most ready to sinne if they doe not sinne No maruell then though the children of God feare when they see that God restraineth their will the greater their feelings are yet are they mixed with a reuerent feare of Gods maiestie and sight of their own corruptioÌ„s least they should not abide his glorie and least they should not continue in their good things We see moreouer that this feare humbled Noah that the Prophets Apostles spake in feare which the Lord gaue vnto them either to prepare them to some grace which they should receiue or else more zealously to keepe some grace which already they haue receiued And where it might be obiected that loue casteth out feare wee must vnderstand of that seruile and excessiue feare which driueth vs away from God And seeing though wee feele Gods loue by faith wee will feare then much more had we neede so to doe when by infidelitie wee feele not this loue So wee must haue both feare to prepare vs to grace and wee must haue loue to continue vs in this grace And surely onely they with whom this thing hath been familiar doe knowe how loue and feare doe dwell together For as blessed experiencâ— hath taught some that by this feare they haue attained to speciall graces and continued in them by the same so also by wofull experience some haue found that for want â—f this they either haue not tâ—sted of the grace of God or else not continued in the same PORTION 15. AYN. Vers. 1â—1 I haue executed iudgement and iustice
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
holy Ghost hath giuen sentence vpon such that if they labour not to liue godly they be but fooles yea the more knowledge they haue so much the greater fooles they be if they doe not for conscience sake practise the same We see then what we must doe if we will not be counted fooles Now all of vs be we neuer so simple witted would be loath to be counted fooles and indeede the name is most reprochfull and will grieue a man at the very heart Therefore our Sauiour Christ doth recite it among those words that kill and murther saying Whosoeuer saith vnto his brother thou foole shall be guiltie of hell fire But howsoeuer grieuous it is yet in truth we are such if hauing knowledge we doe not bring it into practise This then must be forcible to make vs to ioyne a godly life with good knowledge and good workes with a liuely faith if before the Lord wee will not be accounted fooles Vers. 9. A foole maketh a mocke of sinne but among the righteous there is fauour THe heart of man is fraught and filled with much grosse and filthie corruption but none is worse than that which is here spoken of that a man should make a light matter of sin It is strange and very monstrous that it should be so and yet by this place we see it doth often so fall out Yea in another place the holy Ghost doth testifie and we know that his testimonie is true that the foole doth make euen a sport and a pastime of sinne Our own dayes will confirme the same For come vnto an adulterer to a false witnesse bearer and to such grosse sinners tell them that God is angrie with them that he will be auenged on them as he hath been vpon others for such sinnes and what I pray you wil they do Surely he that is filthie will be more filthie and the false witnesse will mocke at iudgement And what is this but to make a mocke and a â—est at sin â—ay what is it but to make a God of sin and to serue it in steade of God and how do they grow vnto this height and excesse of sin Surely one chiefe cause is because they be not plagued like other men because the mercy of God doth hedge them in on euery side and because they passe their time in prosperity and pleasure O what a monstrous thing is this that a man should bee made worse by the goodnes of God how miserable is that man that will make the mercie of God an occasion of his owne miserie how vnthankful is he that the more benefits the Lord doth bestow vpon him the more he will heape sin vpon sinne nay how worthily is hee destroyed that will abuse the vnspeakable louing kindnes of the Lord to his owne destruction And that there should be such the Apostle Peter foretold vs In the latter times saith hee shall come mockers which shall aske for the comming of the Lord as though hee would not come at all But these abuse the goodnesse and bountie of the Lord who would that all should be brought to repentance They therfore doe treasure vp wrath for theÌ„selues against the day of wrath wherein the Sonne of GOD shall come in iudgement and fierce wrath against them that haue made a mocke of sin haue not been led to repentance through his long patience and louing kindnes Now seeing the iudgement of God will lay hold of all those that lie in sinne and seeing we can neuer comâ— out of sinne so long as we make such light account of it let vs knowe that although one sinne is lesse than another and although a sinner in thought may bee counted a little sinne in respect oâ— a sinne in outward act yet in very deede and before the Lord no sinne will bee counted little For the infinite iustice and mercie of God is violate euen by the least sinne and therefore no sinne can be counted little for euen the least sinne is sufficiently able to condemne and confound vs from the presence of God Againe if the Lord should set the least sinne vpon our consciences and suffer our consciences to checke vs for it and Sathan himselfe to burthen vs with it doubtlesse it would be so heauy and grieuous that we should not be able to abide it How then can wee make light account euen of that sinne which of all other seemeth least Moreouer the Lord will not onely condemne the wicked as for their great so for their lesser sinnes but hee will very sharpely correct yea and seuerely punish euen his dearest children for those sinnes which in our eyes do seeme most small Thus was Adam thrown out of Paradise for eating of the forbidden fruite Moses for speaking of an angrie word dyed in the wildernes and could not be suffered to come into the promised land Ezechias did but shewe his treasures to the Ambassadors of Babel and for that sinne they were all caried into Babel yea the holy temple was spoyled the holy vessels were prophaned and their glory was giuen into the enemies hand Iosiah did goe to warre against his enemy and the enemies of God and that onely to keepe them out of his own land yet because he did not aske counsell at the Lord therefore hee was slaine in the battell What sinnes are lesse than these and yet see how sharply the Lord did punish them in his owne children and can it bee then that any sinne should be counted light Besides though it were graunted that some sinne in it selfe were but little yet for this cause could it not be counted little because in time it will draw vs and driue vs into grosse offences But seeing that in truth the least sinne is too great then how much the greater must we thinke euery sinne to be considering that it commeth not alone but either presently or shortly after bringeth in great transgressions Last of al seeing that the least sinne could not be forgiuen but by the death of the Sonne of God so that he must suffer the very pangs and paines of hell for the least sinne that euer man committed seeing that euen our least transgressions caused him to be accursed and in the extremitie of griefe to crie My God my God why hast thou forsaken me Where haue we the face or how can wee finde in our hearts to make a mocke of the least sinne Well then let vs know sinne to be sinne and labour to be sorrowfull for euery sinne so that although we be not in like measure sorrowfull for all yet let vs take heede that no sinne escape vs without some true and godly sorrow then shall wee finde fauour among the righteous yea then shall we obtaine mercy from the Lord. For the lesse wee fauour sinne the neerer we be to the fauour of God and the more we hate sinne the more we shall be sure to enioy the louing kindnes of the Lord yea
spirit may worke in our hearts and in them alwaies let vs looke for the teaching of the spirit so shall it come to passe that we shall alwaies reuerently and worthily thinke of the meanes and neuer be wearie of them but alwaies carefully vse them and yet not separate them from the spirit but looking for the working of the spirit in them we shall finde the graces of the holy Ghost most plentifully powred on vs and as it were by Conduits conueighed into our hearts 6 The Lambe was not the Passeouer but a signe of it so is bread and wine in the Supper called the Lords body and blood because it is a signe thereof This is an vsuall speech when the Scriptures speake of Sacraments to teach vs that although there be not carnall presence as the Papists imagine yet there is a true spirituall and effectuall presence of the things signified and therefore we may certainly looke for the performance of the same if by faith we can receiue it 7 He said this was his manner in dealing with them that came to the Communion if they were but indifferently instructed thereunto he by exhortation charged them to beware what they did he would not wish them to come but if they came he would not vtterly denie them if they lay in no sinne 8 Barzillai hauing done a great benefit to Dauid the King could not tell how sufficiently to gratifie him with recompence In the end he chargeth Salomon his sonne that the sonne of Barzillai should sit at his table which thing both in Dauids opinion and in Barzillais estimation was the greatest benefit wherein they could both stay either for his liberalitie in bestowing or for the others contentation in receiuing Now if this for so great a benefit seemed so great a reward how rich and how glorious is the bountifull dealing of God with vs which without any desert or deed offered on our parts hath in his loue appointed it to sit at his sonne Christ Iesus his table where not Salomon but a farre greater than Salomon is present CHAP. LXII Of sinne and how to abstaine from the least and of iniquitie and the punishments thereof THere be some which call good euill and euill good they shrinke vp euill into a narrow scantling and would faine bring it to this if they could that none doe euill but they that are in gailes But wee must take â—eede of this and therefore let vs knowe what it is to doe euill Euill is either naturally euill or euill by circumstance In all our actions to auoide euill 1. Thess. 5. 22. wee must learne this lesson followe nothing but proue it first and keepe that which is good but abstaine from all apparance of euill Be sure that it is good ye doe but if it haue but a shew of euill auoide it if it bee an euill fauoured thing to see to flie it 1. Cor. 6. All things saith Paul are not profitable though they be not plainly forbidden 2 To heare the threatnings and to tremble at them to heare the promises and to beleeue them to reuerence the Sacraments and to receiue them to pray vnto God in all our wants and to be thankfull for all his mercies are waies to keepe vs from sinne and to recouer vs from sinne when we are fallen thereinto Therefore the neglect of these doth pull downe iudgements vpon men for though Paul rebuked the Corinthians of many sinnes yet for this cause saith he some are asleepe some are sickly c. For if these had been vsed as they ought sinne should neuer haue growne so farre as it did 3 Let them that feare the Lord account it his great mercie that hee will not let them prosper and thriue in their sins least they should be carried away thereby to perdition and those who belong not to the Lord though they thinke all well so long as they feele their profit yet let theÌ„ know that the Lord doth shew no greater signe of his wrath than when he suffereth theÌ„ to prosper in their wickednesse For as a father that hateth his child most when he giueth himselfe to be ruled by his owne pleasure so it is with the Lord. Therefore let them that take pleasure in following their owne lusts and satisfie their owne desires in sin and wickednesse though for the present they obtaine that they delight in take heed least the cloudes of darknes suddenly ouershadow them and so the Lord send them to be tormented in hel before they be aware Whereas contrariwise he chasteneth his children in this world that eternally they might not be condemned 4 We shall neuer througly leaue sinne vntill we know and acknowledge sinne to be sinne and be truly sorrowfull for the same 5 The nature of the wicked is that there groweth their loue where they be not gainsaid and reproued for sinne and where they be admonished there groweth their hatred 6 If once we giue consent to sinne we are made ready to fall into moe and many sins and making no conscience of one sinne we shall not make conscience of many and great sinnes and so being once in wrapped in sinne it is an hard thing to get out of the clawes of the diuell Lord giue vs grace to see and to resist the first sinne euen the first motions vnto sinne Iam. 1. 13. 14. conferred with Heb. 3. 12. 13. 7 It is the greatest iudgement of God that can be to thriue in sinne 8 We must take heed that by the occasion of others that sinne we giue not our selues to doe the like but rather by the fall of others into sinne we must learne to rise vp vnto the Lord. 9 The occasion of sinne may be by another but the cause of it is in our owne corrupt nature which is alwaies readie to sinne 10 Sinne getteth most strength when good men fall into it 11 It is a great mercy of God to goe bungar like and foolishly about a sinne 12 It is good to resist that which nature most liketh 13 That God that drew light out of darkenesse will draw goodnes oft times out of our corruption Our corruption corrected by the mercy of God maketh vs esteeme better of good men being remoued or taken away from vs than we did when they were neere and remaining with vs. 14 One sinne goeth not alone but one sinne will open the doores of the soule to let in another 15 We neuer will labour to leaue sinne so long as we be quiet in minde but still flatter our selues and bedawbe our consciences with rotten plasters vntill we be either stricken with feare or cast downe with iudgements The greatnes and enormitie of sinne is seene by sixe points First on Gods behalfe how huge and detestable it is may be seene who by sin is so greatly dishonoured for how much the higher his Maiestie is so much the greater enormitie it is to sinne against him Secondly sinne is noted by the
not see it nor respect it FINIS More speciall directions to be obserued for the comfort of afflicted Consciences ACcording to the measure of Temptations GOD is accustomed to giue graces afterward Belieue that GOD the FATHER doth gouerne your Temptations that the HOLIE GHOST shall and doth assist you that IESVS CHRIST was tempted to ouercome in you that the Saints on earth doe pray for you euen those which neuer knew you but doe pray for the tempted ones Vse the Word Prayer and Sacraments Psalmes Conference Fasting Vowing Nothing must trouble you but God his Word truely vnderstood nor comfort you but the same A false feare doth often trouble and vexe one more then that which is a true one None can iudge of the worke of the Spirit but by the light of the Spirit as none can iudge the light of the Sunne but by it selfe None can say they are asleepe which are so indeede So none can say they are secure which in heart confesse their securitie Leaue off reasoning and complaining of your owne corruption but aboue all things beware you complaine not of God Dispute not with GOD least you be confounded nor with Sathan least you bee ouercome Be still perswaded that your punishment is farre beneath your sinne Beware to say you cannot be helped this is to hinder the worke of God if you haue so said repent you heartily thereof aske God forgiuenes therefore for Christ his sake Thinke not nor speake not that secretly vnlesse it be complaining of your selfe which you would not openly thinke or speake Enuie not the gifts of God in anie neither thinke too hardly of anie for their infirmities fret not your selfe for the prosperity of the wicked Iudge not too hardly of your selfe because you see so manie of Gods graces in others which you cannot finde in your selfe Take not pleasure in hearing or seeing euill in anie or of anie but be grieued rather reioyce in the good of others In such multitude of God his mercies as you enioy maruell not you haue some crosses God sends blessings with crosses least wee should despaire likewise crosses with blessings least we should presume In any outward blessing which you see you cannot haue beseech God you may neuer be vexed for it Any spirituall or corporall inward or outward blessing which you trust God will giue you in time beseech God you may not couet them too much but â—arie his good houre vntill you doe enioy them If you will haue an outward blessing be well content to want it If you would haue a crosse remoued be content to goe vnder it and beare it vntill the Lord remoue it If too greedily you couet any such things it is longer or ere you shall enioy them and more danger to abuse them when you haue them A wiâ—e walking in your calling is a meanes to auoyde Temptations 1. Our neede c. 2. God his goodnes to his creatures 3. His commandements 4. His promises 5. Examples of others 6. The benefits receiued before vnasked 7. The assistance of the holy Ghost 8. The mediation of Iesus Christ. 9. The ministerie of the holy Angels 10. The communion of the Saints 11. Psalmes and prayers made of others read of vs. Thinke nothing so vile as sinne Nothing so precious as Gods mercie Water and bloud were especially vsed in sacrifices water signifieth clensing bloud reconciliation therefore there gushed out of Christs side both water and bloud to declare that by him we haue both sanctification and iustification The bloud of the beasts which were sacrificed was not onely shead but also sprinkled vpon the holy vessels vpon the booke vpon the Tabernacle vpon the Altar to signifie that the shedding of Christs bloud is vnprofitable to vs vnles our harts be sprinkled with it by the holy Ghost and that God accepteth no sacrifice at our hands except his spirit come vpon it to sprinkle it with the blood of Christ. Our Lord Iesus Christ fasting and praying at the entrance of his calling is our instruction first in respect of the greatnes of the calling secondly of gifts needfull thirdly of the grieuous perils which may insue fourthly of the losse of our labours at the least Hee prayed in his own ministerie often and when he sent foorth others Matth 9 and Luke 21. As Abraham feared more so likewise Iob the neerer they came to the presence of God Iob 39. 37. and 42. 5. Gen. 18. 27. Circumcision was neglected in the wildernesse fourtie yeers likewise the Paschal Lamb more yet the Church of God was among them Certaine rules for an afflicted minde concerning seuerall temptations THose temptations shall be laid to your charge whereunto you yeeld c. No motion shall hurt you whereunto you giue not consent in heart You haue no sin Whilest in heart you long to be free from it you want no goodnes which in heart you couet to haue Rom. 7. Where sicknes is at the highest there is hope of diminishing so likewise in temptation It is a great mercie of God to discerne a temptation in time of temptation When you would doe any good or receiue any good offer vp your endeuours actions and meanes in a sacrifice to God in Christ beseeching God to giue his holy spirit to sanctifie his owne sacrifice As you pitie your childe in the fit of an ague so the Lord will pitie you in a temptation If you haue receiued but a little release of temptation giue thankes and you shall haue more It is a sinne as well to denie God his gifts as to presume of them Temptations smothered as fire burne more inwardly Be perswaded alwaies you are in the presence of God and of his Christ. Be more afraid of secret sinnes than of open shame Lay this foundation sure that there is mercie with Christ Iesus Remember the former mercies you haue receiued and thinke your present estate to be none other than the estate of Gods children If you bee grieued pray to God if relieued praise him there is a vicissitude of griefe and comfort as of light and darknes Beware of a discontented minde in any case yea be contented to haue your desires denied you of God and if your prayer be not heard vexe not your selfe too much neither vehemently couet nor be grieued for any thing sauing the hauing or losse of the fauour of God Let nothing pearce your heart deepe either in griefe or feare but sinne and vnbeliefe Labour for meeknes and patience bee readie to kisse the rod and to offer vp all to him of whom you haue receiued your selfe for if you struggle it will fare with you as with a bird in a grinne the more she striueth the faster she is and more twitched Wee must vse the word in troubles and temptations as a sicke man doth
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
for all those which receiuing the first fruites of thy holy spirit walke before thee in vprightnesse of their heart wee thy vnworthy children come vnto thee in the name of thy onely begotten sonne Iesus Christ our Lord beseeching thee to renue and encrease thy holy spirit in vs and to purifie our hearts more and more by faith that we may haue a clearer sight and a surer perswasion of thy fatherly goodnesse vnto vs and that wee may more readily performe our dutifull obedience vnto thee For wee doe acknowledge and confesse vnto thy sacred Maiestie that we haue yet neuer hitherto worthily esteemed thy mercies towards vs nor sufficiently expressed the fruites of our bounden dutie towards thee but that still we remaine ignorant and forgetfull of many good things which wee ought and might know And we confesse Lord wee are slacke vnto those things which thy holy spâ—â—t offereth to our mindes vnapt to doe them soone wearie of wel-doing and wherein we please thee something we please our selues too much Moreouer wee likewise confesse that we are ignorant of many euill things that wee haue done doe or may doe forgetfull of diuers things which sometime wee haue hadde knowledge and remorse of And now the things which come to our remembrance and are in our sight doe not appeare to be soâ—sinfull in any measure as they are and ought of vs to be regarded Yea wee are beguiled ere euer we are aware with our present corruptions and they cleane so fast vnto vs that wee can hardly leaue them but most hardly bee brought to true repentance of them We beseech therefore thy sacred Maiestie to worke in vs by thy holy spirit a wise and carefull searching out of and into our sinnes that by the lawe wee may be conuinced of them awakened by thy threatnings rebuked for them by thy iudgements executed vpon the wicked and exercised toward thy children seruants and friends that so wee may feare and tremble for them And by the serious premeditation of the vncertaine houre of a most certaine death of the day of thy generall ineuitable and dreadfull iudgement of the horrible and euerlasting paines of the wicked in the helles and their losse of the inestimable ioyes of the heauens stirre vp our dead hearts to seeke thee O Father in thy Christ and thy sonne our Lord and Sauiour in the Gospell And finally we pray that we may bee euen confounded in our selues by the fruitfull remembrance of thy blessed sufferings the most precious blood-sheading and death of our Lord Iesus Christ that so we may be humbled after that manner and measure thy children should bee beseeching thee that wee may so aforehand accuse our selues before thy blessed Maiestie that our aduersarie may haue no power hereafter to accuse vs so iudge our selues that we be not iudged by thee so with shame sorrow feare and trembling acknowledge the vilenes of our sinnes wholely before the throne of thy iustice that wee finde it to be a throne of grace and mercie vnto vs in Iesus Christ our Lord. Now O Lord the searcher of the hearts and reynes thou knowing this to be the humble and single desire of our hearts wee flye vnto thee for refuge beseeching thee by thy holy spirit to worke in vs a clearer sight of the wisedome of our Lord Iesus Christ wherby our minds may be further cleared from blindnes and we haue a clearer sight of the whole ministerie of our saluation in him and graunt vs God a fuller perswasion of the discharge of all our sinnes in his death and of the imputation of his righteousnesse vnto vs in his resurrection that the guiltinesse of our conscience may daily more and more goe away from vs and peace of the same be confirmed in vs especially in the time of our temptation and trouble the day of our death and the houâ—e of iudgement And next most mercifull Father graunt vs a more powerfull experience of his death killing sinne in vs and of his resurrection raising vs vp vnto a new life that daily we may be lesse sinful and more holy righteous and sober in this present life that so also wee may haue a more sure and stedfast hope in his redemption and may more strongly resist the vanities of this world in false pleasures profits and glories and more patiently endure all manner of miseries of the same which may befall vs vntill his glorious appearing when hee shall come to be glorious in his Saints and made maruellous in al those which beleeue in him Amen Furthermore O Lord whereas we are priuie to our selues ere it is knowne vnto others or vnto thee that thereby any sinne or sinnes more strange in vs through our corrupt nature or custome or the temptation of others or of the tempter wee beseech thee that there we may labour to finde the precious death of our Lord Iesus Christ more powerfull in subduing the same and whereas through vnabilitie of nature want of meanes or grace we are weaker in any duties of well-doing there we may striue to finde the vertue of his glorious resurrection more effectuall in raising vs vp in meanes of life so that our familiar corruptions being cured and our speciall infirmities being relieued wee may be also endued as with generall graces meete for all Christians so with such peculiar graces as may be meete for our callings and inable vs to glorifie thy holy name build vp others in well-doing and treasure vp the fruites of a good conscience for our selues at all times and especially in our neede And in this behalfe the desire of our heart is that thy holy spirit worke in vs the renouncing of our reason so farre forth as it is blinde and the crucifying of our affections so farre forth as they be corrupt that so we may offer them vp with soule and bodie in sacrifice of humiliation and that hauing receiued these graces we may also offer them vp in sacrifice of obedience vnto thy gracious Maiestie And wherein soeuer we haue doe or shall with thy graces obey thee we desire to offer vp thy graces our obedience and our selues in a sacrifice of thankesgiuing and praising of thy holy and blessed name through Iesus Christ our Lord Amen All thy waies O Lord we acknowledge to bee mercie and truth we beseech thee therfore giue vs the holy fruites of al the good meanes thou hast heretofore wrought our good by as thy holy and sweete promises preached vnto vs read of vs meditated vpon by our selues or conferred of with others the prayers thankesgiuings Psalmes Hymnes of our selues our friends and thy Church thy sacred Sacraments the ministrie of thy holy Angels the communion of thy Saints and admonition which hath beene giuen vs for our good most humbly entreating that wee may haue sanctified vnto vs the remembrance of thy former mercies bestowed vppon thy Church vpon any member therof or vpon our selues either in benefits or in crosses and albeit our nature is