wicked so blind so subiect to euery passion and vice was neuer let out as he now is from the hands of a most wise and powerfull essence and that to gouerne a great world whereof hee is not worthy as he is to be a partie he being so extremely vitious and corrupt and most creatures being more orderly then himselfe 7. Part. Againe another folly and blindnesse of theirs is that they see not the resurrection it is impossible that the end of mans bodie should bee this present life For then might we say with these Author that there might be some pleasure taken aboue in the torments here below For what generally doe wee see here but miseries paines oppression diuers tortures diuers deaths diuers heart-breakings care within and labour without a few onely liuing in some ease of which again but a few scape a great taste of miserie Indeed were there no life but this we might verily think that man was appointed to be borne to liue and die in a Iayle wherein hee is tied and bound vp to miserie and that this world was set forth for a spectacle of torments massacres wherein wee should infinitely wrong the infinite wisdom and goodnesse of the great cause of al things But as we haue learnd of God our own fall and present miserie so withall wee haue learned a remedie for our fall and a way out of this miserie into felicitie We know and belieue that the bodie dying returnes into that which it was and that is dust and if being dust at first it was then quickned wee know hee that quickned dust at first can quicken dust at last hee being the same for euer yea wee know that small portion of his Spirit which is in vs is abundantly able to performe it Wee doubt not but a little power included in an Acorne is able to raise out of it a mightie Oake because wee see it and we may as easily belieue that this Spirit which now shewes a farre greater power in our sanctification may also raise out of our dust a heauenly and glorious bodie To him that hath done so great workes daily seene there wanteth no power to do as great things yet vnseene For God hath not bounded his power by his works but if his wil be to worke more his power is still sufficient to proceede in working Now that it is his will his word doth plainely shew blessed bee hee who hath both willed it and shewed it and God the Author of these and all other good gifts stablish vs which belong to him in the knowledge and embracement of this his sauing truth that liuing and dying therein we may passe from this life which is worse then death vnto a true life of blisse and happinesse Part. 8. Another thing which flesh and blood hath not fully discouered and which hath been the author both of our fall and miserie and implieth a necessitie of a preseruer and redeemer is a State body politicke and kingdome of euill spirits which effectuall in craft mightie in power diligent in watchfulnesse and hauing all these their powers emploied and moued by an endles and great malice towards mākind go stil about seeking the mischiefe and ruine of weak silly man vnable of himselfe to stand against this Leuiathan and therefore necessarily wanting the helpe of a preseruer and redeemer Without a preseruer we cannot preuent the euils to come for against so mighty enemies we must bee hedged about with a prouidence mightier then the force of our enemies els can we not be safe from our enemies but shold be continually deuoured by them And we neede a redeemer for y e euils already by these enemies brought vpon vs for these euils we our selues can by no meanes take from our selues nor free our selues from the tyranny which Satan hath alreadie brought vpon vs. Therefore this strong man must bee bound by some stronger then himselfe and so we which were before his possession may be made free from that bondage Now the highest power only is master of this power of darknesse and therefore he only must performe this worke Some short and small viewes of some outward bodily and dissembled workings of these Principalities the Heathen haue obserued in their stories of witchcrafts oracles and apparitions which witnesse against themselues that there are such a people and that at times they are very mischieuous and malicious but the craft of this kingdome is so great the ignorance of man so grosse that sometimes vnder the shew of doing good as cures and the like and sometimes by foretelling future euents so hiding still their principall malice which was to the soule and eternall life of man they haue won silly men to take them for gods who are their sworne and most fierce enemies so farre are men from knowing they are a kingdome combined against mankind But Christ by his doctrine and the doctrine of his seruants the Apostles hath described them by name hath shewed their nature hath set foorth their malice and rage against man which begunne with the first man and continuing from thence increase now towardes the last of men Hee hath also set foorth a remedie against all his hurt and power and that is euen in this flesh which in the first man the Diuell conquered For God will shew to his owne glorie and the vtter confusion of this proud malicious Prince that by that verie weake creature which no way heeretofore was not able to match with him God is able to breake his head if hee doe but vnite and ioyne himselfe therewith And that of these men which thus were in the first man foyled and ouercome hee is able to set vp a kingdome mighty and durable which shall stand invincible in this world against the powerfull kingdome of Satan and the vnpreuailing gates of hell and shall at last ouercomming these mightie enemies passe victorious vnto glorie and life euerlasting Euen this performe in vs O Lord thy weake seruants weake in our selues but strong in thee Let thy power in vs ouercome that power which without thee would ouercome vs. And let vs being strengthned by thee march valiantly against our enemies being assured of conquest through that mightie one who loueth and supporteth vs. 58 The end seemes to vs to bee caused by the meanes and so at last it is but the end is indeed first and most chiefely the cause of the meanes for God proposing his end this end caleth out such meanes as shall accomplish it selfe so that it causeth that to be which causeth it selfe So in the Scripture when diuers things happened it is said that they happened that it might bee fulfilled which God had before purposed so that Gods purpose was the cause of the beeing of those actions which fulfilled his purpose Therefore if we go to the roote of the matter wee may perceiue that foolishly wee reason when we are discontented with the meanes saying If this meanes had not beene this
raised If they haue done all it is a shame wee should not doe something wee should rather bee glad though not of the cause yet of this effect that there is matter left for our charitie to expresse it selfe in this kind and to let blind deuotion know that if our ancestors had not founded such spiritual maintenance it might and should yet haue bin done by vs. There are many godly deuout persons who haue in these daies of light made and increase dwellings portions for the bodies of the poore and needy Excellent indeed is this worke it is a blessed thing to giue and blessed are they that feede the hungrie and clothe the naked But yet of all Almes houses the spiritual Almes-house is the best and Paul that willeth you to desire the best gifts would haue you vse your gifts to the best aduantage Wherefore I shew you a more excellent way As the soule is infinitely better then the bodie and life eternall then life present so the food of the soule is farre better then that of the body and the sauing of the spirituall life better then the preseruation of the temporall life If thou giuest to the body thou dost well but thou giuest to that which shall die but if thou giue to the soule thou dost better for thou giuest to that which by thy gift may liue for euer in happines and make the body liue for euer in the same blisse with it If thou giue naturall bread thou dost well but thou giuest that which perisheth with the vsing but thou most resemblest Christ thy head and giuest the best Almes when thou giuest the bread of heauen What a comfortable and ioyfull thing to thy soule and heart will it be to see a whole Congregation fed on Gods holy day with thy Almes to see many soules receiuing saluation as it were from thy hand to heare many blesse glorifie God for his gifts to thee thine to them yea to blesse thee therefore in the name of the Lord Surely such ioy is infinitely better sounder and fuller of waight then the ioy of mony corne and oyle but the ioy that God shall giue thee in the great marriage day in the day of the gladnes of thy heart in that day will againe infinitely exceed this Thē shal Christ say vnto thee come thou blessed of my Father for when I was hungry naked and cold in the very soule of my little ones thou diddest buy Manna long white robes fire of the Altar to feede cloth warme me thou gauest the best gifts and which most nearely and inwardly cherish me therefore shalt thou haue the best reward come and sit nearest vnto me But if some backeward withdrawing hearts in whome God hath no delight put this grace and glory from themselues by a perswasion that this businesse concernes them not but that euery horse should beare his owne burthen and each congregation maintaine a Preacher for themselues Let them know that naturall men not vsed to instruction for want of it haue no desire to it Things not known are vnsought much lesse will a naturall man part from things knowne for things vnknowne It is the propertie of teaching to make men desire to be taught expect not then this desire from them which haue not the meanes to attaine it the sweetnesse of the word must be first sounded in their eares before they will loue the sound thereof it must teach them the worth of it selfe before they will part from any of their worth for it He must be partly or wholly a spirituall man that hungers for spirituall foode vnto the losse of his temporall substance and how shall many such be expected where the word by which the spirit entereth hath not bin fitly opened vnto them Therefore if thou wilt haue them doe for themselues do thou something first though but a little for them whereby they may heare the word And then it is likely the word heard will make way for it selfe and perswade for increase of maintenance for it perswades the truly sanctified to a farre greater degree euen to fell all to giue life all for the Treasure of happinesse Christ Iesus whome lying more closely in the Cabinet of the word preaching deliuers vnto vs opened and displaied in full glorie and Lustre Yea it may bee by the word so communicated by thee there wil be some prouoked to doe that for others which thou hast done for them and so a generation of goodnesse may bee continued of which thou hast beene the father and a chaine of good works may be lengthned of which the first linke framed by thee is both the beginning and cause Hereunto may be added this other reason of forrein helpe That such places beare already as great a burden without the benefite of preaching as others do that haue it Wherfore that Saint Pauls rule of equity may bee obserued which will not haue some eased to haue others doubly grieued and that rule of Charity Beare yee one anothers burden it is fit that the burthen of such places should be deuided among many so to take away the griefe of surcharging by an equalitie and to ease the weight of the burthen by deuiding it with others 5. Part. As these great blowes of Satan haue afflicted the Ministery in these latter times so doe daily buffets lesser pinchings of the seruants of Satan follow and persecute continually the same Ministerie His plot and his hatred still are one though the limitation of his power by Gods ouer-ruling suffer him not at all times to bring forth like effects He is God be praised tied vp somewhat from appropriating of spirituall liuings yet what he cannot get in a rent hee striues to obtaine in a fine The Patron that cannot haue the yearely profit must haue a grosse summe in consideration of it and a scholler hauing spent much of his portion spirits and time in studie to make himselfe worthie of a place in the Church yet after must he studie for sureties or readie mony to throw into the mouth of Cerberus euen of these porters of hell that they stoppe not his way into the deserued Benefice And this also is a vertue if they will bestow it in this kinde of bestowing on a man able and sufficient for if such a one bee not very neere as finable as a meere dumbe and vnlearned fellow sufficiency shall bee bought out profitable ignorance shall be preferred before edifying knowledge The great God Mammon must chuse the Priest that fitteth him best the greatest truest God whose Priest is thoght thē to be choosing hath least to do in y t choise But ô thou Marchant of hel Factor for Satā know y t cursed is thy mony with thee thy mony is the price of Soules euen of spirituall blood the life of spirits Thou hast for that summe giuen ouer so many soules to Satan thou hast giuen their throats to the Butcher and thou hast done
MEDITATIONS OF INSTRVCTION OF EXHORTATION OF REPROFE INDEAVOVRING THE edification and reparation of the house of God 1. PET. 4. 10. As euery man hath receiued the gift so minister the same one to another as good disposers of the manifold grace of God LONDON Printed by I. L. for George Gibbs and Francis Constable 1616. TO THE RIGHT NOBLE THE SONNES of the most High his blessed Brethren by the best that is the second Birth TRuly Honorable whose Father is God and whose Inheritance a Kingdome the diuers sparks of holy fire which haue issued from the Spirit that baptizeth with fire I haue gathered together by their vnited heate to kindle a flame where is none or to increase it where it is alreadie kindled This blessing must come from God and therefore of God haue I desired it And surely the best as ye well know haue turnes of winter euen vpon their hottest zeale and then woe to him that is alone for how should he haue heate Therfore if in the time of cooling some spirituall worke be ioyned to the heart it may bee warmth will grow betweene them So haue I often from Elisha applied euen some Prophet of God receiued life and I wish that some quickning may proceede also from this worke which in all writings is more or lesse as the Spirit therein more or lesse speaketh These Meditations are indeede diuers in their matter being diuersly borne both in regard of time and occasion yet tend they to one ende and this profit often comes from variety that some one thing among many fitteth euery one and giues an answere to the particular question of his heart The glorie of God by your benefite is that which I seeke desiring also to be holpen by you both in prayer and exhortation As for an idle name made vp still of perishing and often of corrupt breaths I leaue it to them for an end to whom God is not an end sufficient But let our chiefe ioy and glory be to glorifie God and by being written in heauen to bee admitted vnto the beholding of his glory To that mark my beloued let vs steadily aime and sending our hearts before vnto Christ let vs goe on lustily to ouertake them Let vs draw hard vp the hill toward heauen and though the flesh presse downe the world and Satan draw backe yet strengthened by the Spirit incouraged by the word and fortified with the mutuall and vnited force of mightie loue let vs carry the Arke of God euen the soule wherein Gods Image dwells and his will is written from the Countrey of the Philistims to the Land of promise And though heere our fleshly brethren Ismael and his heires mocke and despise vs though Esau with his foure hundred men looke big vpon vs yet are we sure that their time is short and but for life whereas wee haue an inheritance eternally glorious Thither the sonnes of the flesh though with long pedegrees and large treasures can neuer enter but sitting without where is weeping and gnashing of teeth they shallsee despised holinesse triumph vpon magnificent and powerfull wickednes God our strength whose cloud and pillar guided Israel to Canaan guide vs to the heauenly Ierusalem by the grace of his Spirit This I humbly desire through Christ his first borne the purchaser of our inheritance and doore of all the mercy that issueth from God vnto man One of your least worthy brethren but a great louer of you and your peace F. R. 1 THe maine Faultinesse of these Times is a Disproportion betweene Knowledge and Action or rather a meere resting in knowledge short of Action So are we come from no knowledge to knowledge alone which will not lessen but increase our iudgement and from the ouerualuing of workes to the Neglect of them Surely the errour of workes without knowledge is lesse dangerous then the error of knowledge without works But this is the best of it it is the doctrine of our Nature not of our Diuinitie For while it is taught that workes deserue not some are content to thinke they are vselesse others being truly perswaded of their vse yet slouthfull to goodnesse lie down in knowledge and will not goe on to the labour of action But as hereafter the paine will follow the fault so now let the shame for certainly it is a great shame that so much knowledge should be idle and that skilful men should sleepe in this Midday light for the light was made for walking and working not for idlenesse The Father sheweth his will because he will haue it done wee are called to be sonnes because we should do the will of our Father and Nebuchadnezzar giues the greatest title when hee calls the three children the seruants of the most high God In the Spirit wherein is Life is also Actiuenesse If we nourish not the actiuitie of it we decay the Life so kill our selues with eternall Death Christ hath no dead or vnprofitable Limbes they all beare fruite or are not his and Faith which our slouth would magnifie by resting in her thrusts vs on for her life to action for shee liues onely when she is actiue If then faith not working bee dead and dead faith quickens not the vnactiue beleeuer may speedily with a Heathen see himselfe without life As these things may driue vs so the value of workes may draw vs for by Christ who worketh them in vs they are accepted of God and haue a valuation stamped vpon them by his Grace for Grace And first though workes iustifie not vs they iustifie our Faith in the day of iustice they shall goe so farre toward iustifying vs that they shall declare vs iust In the meane time they please and glorifie God the giuer of such gifts vnto men and then euen the least of them shall haue a reward of glory which they shall set as a crowne on their heads that wrought them Let vs not therefore bee wanting to this glorie belonging to God from vs and issuing from God to vs. Besides if we will cōsider what works are in themselues we shall finde that they are streames of the Deity their fountain and sparkes of that heauenly and eternall fire Accordingly they present and expresse something that is Diuine and supernaturally excellēt whence it was that a Reuerend Ancient wel said The deedes and conuersation of the Primitiue Christians had in them a perfume and sweetnesse wherwith they exceedingly delighted those with whome they conuersed And how can it otherwise be for whē he that is blessednesse and excellence powreth vertue from himselfe into these workes they must needs haue a resemblance partaking of their original And surely there are two things in them which as they are the most pleasant of all other so they most resemble and approach to the Creator One of these is Light and the other is Loue both which put life and soule into euery good worke God is Light and God is Loue and it is a pleasant thing to
through Christ that loueth vs. 5 All sorts of men propose to themselues a happinesse hauing proposed it they seeke it with al their might neglecting all things in coparison of it The happinesse of the Gentiles is this world and therefore they striue toward it with all their strength neglecting the kingdome of heauen in regard of the world But the happinesse of a Christian is the kingdome of God and setting his heart thereon he despiseth the world in comparison of it and endeauours wholly for faith and regeneration the meanes to attaine it Now the Christians haue great aduantages of the Heathen For besides that our happinesse is eternall their 's transitory ours increaseth a man theirs addeth nothing to man wee haue euen their happinesse for an aduantage though not for an happinesse For this world was made for the next whosoeuer haue a right to the next they only haue a right to this and a promise that so much of this world shal be added to them as is necessarie for them in their way to the next Hee that sets vs in a Iourney will giue vs foode in the Iourney as hee did Manna to the Israelites trauailing to Canaan bread and drinke to Elias when he was to go the great iourney to the Mount of God Surely if the Creator giue himselfe to vs how shall he not giue his creatures with himselfe Therefore as we auoide the loue of the Gentiles so let vs auoide their feare as we loue not the world as our chiefe good so let vs not feare the losse of the world as a chiefe euill especially since we haue a sure stedfast and vnmooueable word God will not faile vs nor forsake vs. Surely they that know thy name will trust in thee O Lord for they haue seene and felt that thou hast not failed them that seeke thee 6 The Sunne of the soule is God while shee is here therefore without God she hath but her owne light which is but as the light of the eye without the Sunne is little more then blindnesse Let vs therefore still aspire to that high and perfect light where the soule looking out with open sight shall behold a Sunne infinitely more passing this Sunne then the soule doth the eye In the meane time let vs be farre from setting our content on this dungeon where the soule dwelleth in darkenesse but in a godly discōtent let vs striue here to get some ray of that purest light which may guide vs through this darkenesse and from it vnto that glorious citie wherin God is the Sunne 7 The nature of man being subiect to passions is very apt to amend one vice with another and to runne from one extremity iust as farre as another The ciuill and spirituall powers are two that may and would well liue together in mutuall comfort and vnitie But in the first times after Christ the ciuill power mightily destroyed and diminished the spiritual hunting the possessors thereof as partriches on the mountaines After this the cleargie hauing gotten power enough at least to right themselues aduanced toward the limits of the temporalty and at length inuaded the very sword and scepter thereof This being the disease of the cleargy it was mightily purged and now it concernes the Laity whose turne is next to be faulty to looke to it self that it continue not these circular euils Likewise the Papists digged downe the foundation to build vp the walles they tooke from Christ to magnifie workes Now let vs take heede that we make not all foundation and so indeede make no foundation for Christ is not a foundation to them that build not vpon him The Popish Cleargie couered their people with blindnesse and then gaue them a line which they willingly followed ours desireth to guide and fill vs with light now farre bee it from vs so to hate blindnesse that we doe nothing but stare on the light Light on earth is a guide to light in heauen but it is no guide to them that doe not follow it yea to such in the day of darkenesse it shal become an accuser But thogh darknes should bring forth more workes then light yet Hagar may not boast against Sara nor ignorance against knowledg For first these workes of ignorance are the children of the bondwoman euen of our naturall corruption therfore shall not inherite with the children of grace the freewoman neither shall they obtaine any reward Secondly nature spreads ouer all mankinde but true sanctifying grace comes into few Now superstition is rooted in nature and so is generall with nature and therefore it is no wonder if that which is general bring forth more general and cōmon fruits neither if grace which dwels but in the few that enter in at the narrow gate makes the lesse muster and outward apparence 8 A Christian man hath as much neede of Christs Spirit to be a Christian and to liue eternally as a naturall man hath of a Spirit to be a man and to liue temporally For as the soule and the bodie are a man so Christs Spirit and man are a Christian which is a holy eternall and happy thing 9 When a Christian hath committed some notable sinne there presently open before him two dangerous gulfs ready to swallow him one of them is Despaire the other Presumption Hee is tempted to beleeue that he cannot be forgiuen or that he is very easily forgiuen and so Gods mercy is too much assumed or refused But against presumption should bee set as a counterpoyse the Maiestie and Iustice of the great God that is offended the foulenesse and deformitie of sinne in the sight of that God the breach of the Couenant made with God both at the outward and inward Baptisme the grieuing of the Spirit with which wee are sealed vnto redemption and finally the temporall punishments wherewith God chastiseth his transgressing seruants especially not iudging humbling or chastising themselues Surely God is infinite in Maiesty the heauen of heauens cannot containe him the Angels cannot fully behold him the Sun and Starres are not pure in comparison of him The same God is a iust iealous God visiting sin and iniquity for sin is more lothsome in his sight then the most abhorred filthinesse or foulest soares are in the eies of mē As for thy Couenant thou hast mightily brokē it thou gauest thy selfe to God in generall and now thou takest thy selfe from him in particulars thou madest an agreement with him to bee his seruant if he would bee thy God he is become thy God and thou failest in thy promised seruice Besides thou grieuest the Spirit that cōforts thee thou art a great vexatiō to him who is thy chiefe consolation thou frettest that which is thy life eternall and goest about to quench him who would quicken thee vnto glorie euerlasting Lastly that the punishments of sin may come within thy consideration remember Dauid for whose adultery and murder his child of adultery died his wiues were polluted with
that it is sufficient to beleeue the Church there mans minde is perswaded to rest in that beleefe and careth not to beleeue the word for it selfe Such a perswasion fastneth the eye on men and turneth it from the word of light which giueth light to the simple and might and would be seene it selfe Indeede it is an excellent couer for a bad Religion for it keepes men within the pale of securitie since they must aske their teachers only whether their teachers bee deceiued By the same rule may the Alcoran also be established or any the most pestilent Herisie if men must bee bounded by their teachers and not looke beyond their teaching But farre more blessed are they if they be also blessed with thankfulnesse who may looke Diuine truth in the face and loue it for the beauty which themselues behold in it And as men haue happinesse hereby so hath God his glory who scorneth that his word should haue men to giue their word for it It is a word that standeth by it selfe it approoueth it selfe And lest men should say that the former trust helpes the weakenesse of men and not of the word they shold know that God hath taken course himselfe that man should not still continue in such a weaknesse that still might neede such helpe For as he giues the word to shine from without so hee giues his Spirit to shine within that the light of the Spirit might apprehend the light of the word Let vs not therefore forsake this inuincible rocke of Christian religion euen a self-approuing and selfe-establishing authority of the word For as hreby it is strong in it own strength so beareth it selfe vnmoueable against all exception so herein it excelleth all errors and heresies since none of them can stand in their own power Bee this then the priuiledge of the word neuer to be lost 24 There are in man naturally three knowledges of good and euill one of reason which is true as farre as reason guides it Another of instinct imprinted into the nature of man at his creation such a knowledge thinks it good to loue our children to relieue the distressed and thinks the contrarie euill Hereto is ioyned that naturall affection which Paul commends Rom. 1. but in this sometimes is excesse sometimes defect and therfore it must be aduanced or lessened as the measure of reason requires A third is of lust and somtimes called by vs humour which esteemes things good or euill out of some blind affection not for any reason or iust cause So some loue killing and hate mercy some loue trouble and hate quietnes some loue nothing but wealth some vtterly neglect it some thinke fame to be good and honestie foolishnesse This came with the fall and hereof we must take heed in all our actions for this is that darknesse which brings foorth the workes of darknes and leades to eternall darknes 25 The things of the next world are as certaine as these heere for the same word that said Let these be and they were saith also There are such incomprehensible things prepared for them that loue God They are as certainely known by faith as these by sight as truly though not so largely For Moses saw them certainely else perchance for them would he not haue forsaken the certaine pleasures of sin And the Word saith that his faith truly saw God and no one true thing is more true then another Againe the things inuisible are certainly better then the visible for holy men haue euer despised the present for those to come The hart can conceiue temporall things but not eternal and that which is of God is infinitely inferior to God himselfe But what is the reason then that we chuse them not being certainly knowne and farre better The reason is because our station is natural elementarie and grosse and likenesse makes loue onely to like Therefore also the things aboue being supernatural and pure must haue a minde of like temper to loue them There must be a new station a second worke euen stinting and crossing nature Yea wee must haue a minde lifted aboue nature to loue things aboue nature wee must bee raised aboue flesh into an heauenly knowledge to see heauenly truth not sinking with beasts into the low region of seeing touching and tasting Thus lifted vp and made spirituall we shal discerne and approue spirituall things as the naturall man doth the obiects of nature Therefore let vs importune God the Father of this better nature that hee will distill into vs some drops of that heauēly dew which may giue vs heauenly mindes and make vs to loue the things of heauen as much as flesh and blood doth things of earth Surely vntill then the wise Naturalist thinks happinesse folly and then the spirituall man demonstrably seeth and prooueth all present things to bee vaine vanitie Vntil then we are but great children or brute beasts concluded vnder the senses and we then onely are men whē we get the image of God our Father which both knowes him and is knowne of him Such were they whom God made at first such are they whom God now makes againe 26 If euery thing bee desirable according to the benefit thereof then either prosperitie or aduersity may be loued and neither determinately hated or cōdemned For either is very profitable to a man and most commonly aduersitie Let vs therefore cease to despise it in others or impatiently to beare it in our selues since aduersitie hath whipt many to heauen when prosperity hath coached more to hell Let vs leaue off with children onely to desire pleasant things and growne into men in Christ let vs desire wholesome things It is better in good sadnesse to be saued then in good fellowship to be damned 27 The Church truely and rightly calleth God her saluation By God is not one person only meant but the whole three persons For God the Father through his Son by the holy Ghost saueth vs. God the Father principally out of a fundamentall loue elected vs appointed gaue the means by which this election might produce saluation God the Sonne principally did put himselfe into the very work of our saluation and became the maine matter meanes and treasurie thereof God the holy Ghost principally distributeth and imparteth by particular gift and application the saluation which was fore-ordained by the Father and is treasured vp in the Sonne So the whole Trinitie ioyneth together in this our happinesse it being absolutely necessarie toward our saluation that there should be an election and appointment of the meanes an actuall exhibition of the meanes appointed and an actuall application of the meanes exhibited Therefore when wee say we are saued by Christ we meane not that wee are saued by the second person onely and the humane nature vnited to him but with Saint Paul we meane that whole God was in Christ and reconciled the world to himselfe Accordingly in our due thanksgiuings whē we praise God for his gifts toward
haue in him iustification and sanctification yet God expecteth wee shall not let either of them shift for it selfe and to worke on vs not working therwith But hee looketh that daily sinning against him we should daily offer vp to him the iustificatiō of Christ to purge away the guilt of sinne and daily request of him the Spirit of sanctification and the increase thereof to purge away the defiling of sin Thus doing we keepe our selues in cōtinuall purenesse and to be pure wee must do thus And because the latter is most painfull but absolutely necessary we must giue great heede therto For all sinne leauing on vs guilt and a staine the guilt is not ordinarily forgiuen except the staine bee taken away therefore as oft as we would be forgiuen of the guilt by Christs bloud let vs aske Christs Spirit to wash away the spot contracted by sinne When Dauid will hopefully pray to bee deliuered from bloud-guiltinesse hee must pray also Create in me a cleane hart and renew a right spirit in me Thus must the sonnes and daughters of God put away euery vncleannesse from among them beeing perfect in their purposes and endeauours as their heauenly Father is perfect And when they intreate this Spirit to clense the blemish of their soule they must doe it with a submission to the spirit to be wholly guided changed therby and particularly to haue that very sin slaine which before defiled them that the spirit may be as it were reuenged on the sin which grieued it and that it may be restored to the true place and power thereof euen of raigning dominion ouer vs and our sinfull lusts from which it was degraded by that rebellious sinner which therefore must now bee subiected and cast downe vnder it 31 Death in respect of this life seemeth to bee a great euill because it is an end of life and of all the pleasures thereof But the same death is rather a most excellent benefit which putteth vs out of this life subiect to euill and whose natural happinesse is in the creature into an eternall life beyond the reach of euill whose happinesse is the enioying of the infinite fulnes of the Creator in whom the goodnesse of the creature is also included Therefore death is a gate whose neare side though it seeme couered with blacknesse yet the inner side is couered with shining gold and the purest light hath her dwelling there Let vs therefore with the holy men of God by faith looke to the farther side of this partition let vs pierce beyond darknes vnto light beyond the shade vnto glorie not sticking altogether with the blind multitude on the darknes which is on this side as bounded therewith Then with Paul shall we crie to be dissolued to be with Christ wee shall so admire the inside that wee shall despise the outside wee shall with the holy Martyrs Saints push at this gate saying Open the euerlasting doores that wee may enter in vnto the King of glorie Besides if wee will looke from our selues to other creatures wormes birds and cattell die for the profit of men yea for their pleasure yet man created them not neither can claime any right to this power of their liues but by gift But God by creation hath a right to man and for his glorie hath appointed man to die which oweth infinitely more to God then the creatures to man yet man is loth to do that for God which without feeling he will haue the beasts doe for him But O man yeeld to thy Maker be thou for him who hath made the beasts for thee and therefore himselfe Breake not this appointed order thou hast this addition of comfort thou goest to happinesse when thou diest and so God doth not kill thee but call for thee He takes thee not from being but alters thy being and makes it better follow him gladly therfore remouing thee to blisse and the Law which thou willingly allowest on the creature to his extinguishment allow also vpon thy selfe for thy aduantage But if thou wilt not yet away thou must thou maist lose the benefit which might be made of it but escape thou canst not the decree of heauen must stand in despight of thee and to conforme our selues to it is our chiefe wisdome and ease 32 Many things are troublesome and full of worke one thing is easie readie and mannageable Many things can tend no farther then this world which tendeth but to vanitie and corruption one thing tendeth to eternitie and to happinesse in eternitie Againe these many things leading to vanity hinder much that one thing which leadeth to eternall felicitie Let men therefore chuse that one which is easie and rewardeth with happines rather then the many which comber vs only for vanitie But especially let them beware that with those many things of vanitie they comber and hinder not that one thing of felicitie Let them beware that with temporal trouble they purchase not trouble eternall and so take paines neuer to bee out of trouble Many there are who haue a smoking flaxe of religion in them and ambition or couetousnesse allureth them to put into their harts the many things which are combersome thinking still to retaine roome for that one thing which is necessarie But by little and little the many things so possesse the heart that the one thing is thronged out and the smoke which might haue been a fire is no longer a smoke Thus doe they kill the spirituall life which began in them and with many cares buy death eternall But pittie your selues O ye sons of Adam know your strength and take heed you sell not your soules for the whole world Some indeed haue a greater force and dispatch to turne ouer many worldly businesses but take heed thou ouerlay it not Some are weake and a little ouerthroweth them Let not a horse vndertake the burthen of a Camell and let neither goe beyond his strength the surest way is to bee faultie if on any side on the best and surest side therefore bee sure thou allow enough to that one thing which is necessarie though thou abridge and lessen those many things which are troublesome and transitorie But if thou fillest and ladest thy selfe with care thou becommest indeed a Camell euen a beast of burden thou canst not goe through the eye of the needle thou hast too much about thee to goe in at the straight gate of the Kingdome of heauen 33 Mankind hath rooted in it a facultie or rather an impotencie of desiring which cleaueth fast to him through his whole life Whatsoeuer outward changes befall or whatsoeuer prosperity without change there is a roote of lust and desire in man which still will bud foorth and if it fasten on nothing to be desired it is in paine and desireth earnestly to desire something The reason of this is the saying of Christ That which is born of flesh is flesh to wit that which is borne of fleshly lust is lustfull flesh
command These euils are by men diuersly receiued some entertaine them only with passion and these cure one vexation with another and adde sorrow to sorrow Some by reasons morall or naturall seeke to preserue their owne quietnesse and these obtaine not often what they seeke and if they doe they haue but a fading and transitorie rest which being past is all one with sorrow past for then they are both like vanitie and nothing But a third sort of receiuers are they that receiue them with faith euen a beleeuing soule whose obiect is God in Christ and which looking vp to God both sees him and in him sees what hee sees in these euils this is the going into the Sanctuarie where the euils of this life are only truly discerned and so thereby conquered For looking vp to God we see him our mercifull Father vnchangeable Sauiour and our stedfast happinesse we see that the euils which he sends or directs to vs are rods of loue and their stripes are healers they punish the flesh and that but temporally that the spirit may liue eternally And for the wicked who are somtimes gods executioners he tels vs that he beholds their wicked actiōs that they stand in the slipperie place of a transitorie and dying life and that they and their works shall come to iudgement and then their wrongs shall turn into eternal tormēts to thē to vs into eternal glory And euils thus receiued are comfortable euils for by faith we see affliction to be a treasure euerlasting farre better then treasures of Egypt they are edifying euils for they build vs vp being beaten downe in the body of sinne wee are built vp in grace and truth So these beleeuers onely make benefit of euils and in stead of being vexed by them or receiuing no aduantage of them they turne them into spiritual nourishment therfore let vs goe still armed with this faith which only ouercommeth the world and makes it seruiceable It is the onely strength and support of a Christiā in this vale of miseries and that which keepes him from being oppressed of them and that helps him to suppresse and vse them As much faith as wee haue so much strength we haue and if we lack strength we lack faith If then euils pursue thee and thou faintest vnder them know that thou wantest faith as surely as Peter did when he began to sink For how can the beleeuing soule be ouercome which beholdeth the Almightie on her side euen when ten thousand hemme her in yea which then beholdeth these euils short and transitory yet by transitory lightnesse working eternall glorie Beleeuest thou these things and yet art thou afraid it cannot bee that thou shouldest be afraid of happinesse though entred into through affliction but that thou dost not verily behold and apprehend it Therefore hencefoorth in thy troubles goe out of thy flesh and consider not therwith for flesh and blood will adde waight vnto them but goe into the Spirit where the Comforter dwels by his anointing working faith in thy soule there shalt thou find wherwith to conquer there shalt thou finde wherewith to comfort yea to better thy selfe by euils 50 If it be asked who is the greatest foole it may be answered The worldly wisest man For true wisedome is that onely which finds out true happines and agreeth with the highest wisedome the begotten of God proportionably that is the greatest folly which is most laborious curious and effectuall in seeking vanitie instead of happinesse and the whilest goeth astray with all the might thereof from him who onely is the soueraigne good Therefore when thou seest a man by wicked craft gathering about him thicke clay and setling his hope and heart thereon know him to bee the great spirituall foole and his good successe therin to bee but prosperitie in folly For his deceiued hart feedeth on dust and vanity he hath forsaken the fountaine of liuing waters and hath hath made cesternes for waters that faile this the end will make euident for then it will appeare euen to the foole himselfe that the foundation can no longer stand then the thing on which it was founded But in the ende the earth shall melt away the elements shall consume with heate and therefore the hopes built on earth and earthly things must needes fall downe and wholly be ruined But that infinite and eternall happinesse whose name is I am hee is for euer The hopes built on him cannot be shaken the heart fixed on him cannot be ouerthrowne that foundation remaineth sure and the building thereon is Mount Sion which cannot be moued he will bee left after all things to receiue and crowne thee Be wise therefore O ye Princes yea be wise O yee wise men of the earth Kisse the Sonne euen that eternal wisedom be yee instructed by him and then ye shall be truely wise his Spirit will teach you that truest wisdome to lay your out money that for food of eternall life to forsake these drie cesternes which containe those fading and dying pleasures and to seeke the fountaine of liuing waters euen the God of Gods in whose presence only is the fulnesse of ioy and with whom onely are the pleasures for euermore 51 A great burthen of this Iland is blasphemy the prophanation of the name of God a heauy yet vnprofitable sinne it is by which God is dishonoured and man damned at a very low rate So doth this people sel himself for nothing and as seekers of death rather then they will not die they will anger God of set purpose and without profit procure their owne destruction Surely as it hath bin well obserued this sin hath a more pure corruption and venome in it then most of his fellowes for other sinnes haue commonly some sensible profit or pleasure to Midwife them into the world but this in it selfe is neither pleasing nor profitable but issueth out of the meere prophanenesse of hart euen of a carelesnesse and contempt of God For how can it be but God is exceedingly despised and neglected when his name is vsed to make vp idle places of a hollow or vnfilled sentence or to vent or vtter with some grace force the choler malice of a displeased man But be it knowne to thee O man of what sort or degree soeuer thou bee that God made thee to serue him and in part of seruice to feare and sanctifie his name indeed thou art not of thy self worthy to serue or to name him How then darest thou to make him and his name to serue thee thy prophane discourse thy rash and vntempered anger It was written anciently Holines to the Lord and surely where God is holinesse is about him where God will bring any to him hee puts holines vpon them and where his very name is he will haue holinesse applied and appropriated to it Therefore his name must bee brought foorth onely in holy vses and an extreamely vnfit match it is to ioyne the
more they continue in them the stronger they make a chaine for themselues so that at last they are mightily enthralled thereby and are still further from escaping 53 The roote of all obedience and fulfilling the law is the loue of God if wee loue God truly we keepe the first Table and we will doe what wee can to keepe the second For how loueth any man God whome hee hath not seene who loueth not his brother whome he hath seene And who loueth God y t will not please him keepe his commandements That this work of loue which of it selfe is pleasant whose yoke is light may by vs pleasantly and easily to be performed let vs consider partly for wee cannot fully wherfore God is bee loued God is to be loued first for himselfe For he onely is the fulnesse of happinesse and all sufficiencie since in him onely is Being Light Life Wisedome Glory Power Goodnesse Other things which carry these things names haue them not indeed for nothing created hath any of these of their owne but in him and his they haue all that they haue and they be that which they be So God is and there is nothing beside him Secondly God is to bee loued for the loue which he hath expressed to vs for loue deserueth loue and chiefely a great loue deserueth a little loue but most chiefely that greatest loue of the Creator deserues the greatest loue which at greatest is but little in comparison of the other of the creature Now if I shold go about to shew the loue of God to man I should labour to bring infinitenesse within measure and to bound within the knowledge of man a law incomprehensible This in summe may be conceiued That God loued vs when he had but foreknown and foreappointed our beeing when we were not at al but only in his purpose Then he loued vs with a loue that marked and sealed vs to eternall happines This loue produced our Creation in an excellent image this loue to man falne from that created image gaue him the greatest gift that is or may be euen his owne Son to cleare him from the guilt of his fall by a bitter satisfaction and to imprint a begotten image stedfast and permanent instead of the created image mooueable and decayed by a pretious regeneration Thus from God the Father with the gift of the Sonne haue we also the holy Ghost so is the whole Trinity imparted to vs and what more can he doe for his beloued Yet his loue ceaseth not but proceeds to guide to purge to increase to defend to cherish as a father nurtureth his sonne and as an Eagle stirreth ouer her yong Much is our weakenesse much he strengthneth vs many are our fals and he forgiueth vs much many are our dangers and troubles and the Lord deliuers vs out of all Let vs therefore loue the Lord our strength let vs loue him much who forgiueth vs much Let vs loue the Lord because hee receiueth our Prayers and deliuers vs in the time of trouble Let vs loue him first for that which he is for he only is worthie of loue his courts only are truely delectable and his presence amiable There only dwelleth the fulnesse of ioy the pleasures of eternitie Next let vs loue God for his loue to vs and be glad that so great a loue will bee contented with a loue so narrow and scant Let our loue be raised to the highest and let vs fit it to him as much as wee may that the narrownesse may bee caused rather by the lownesse of our condition and beeing then the straitnesse of our will so let it be with all the soule and all the strength Againe since our loue is chiefely expressed in pleasing him and hee is chiefely pleased in keeping his commandements Let vs as much as we loue him so much desire to please him in a proportionable obseruation of his commandements If this we doe we shall haue comfortable assurance of enioying him whom we loue and then are wee happie aboue our fellowes the oyle of gladnesse is powred vpon vs and according to Saint Paul we may reioyce continually For if we be assured to see and enioy God our perfect hapines what sorrow can ouer-way this ioy what losse can counteruaile this gaine Surely we may be contented with whatsoeuer wee haue for godlinesse hath brought vs the chiefest and most incomparable gaine If wee shall haue the greatest happinesse how can any temporall thing make vs miserable If then wee grieue much we esteeme not this happinesse as we should or we turne our eyes from the assurance thereof But theron our eyes beeing fixed and not on any thing betweene vs and it let vs goe on couragiously louing God pleasing God and reioycing in God in whom wee may continually and cōstantly through all changes behold as ours perfect ioy and absolute felicity 54 In a Christian when he becomes a sonne of God the forme and character of a Christian and of a sonne is created in him This character is the roote of him frō whence floweth whatsoeuer fruit of good-works issueth from him Beeing thus animated the Spirit which hath animated vs doth not then leaue vs but seconds this his first worke with a continuall supply of strength and increase of grace vntill we appeare before God in Sion For this roote is rooted in Christ from whose Spirit it sucketh stil new strength So we are not as Adam left to our selues for then wee should prooue accidents without a substance and perish into nothing But being grounded in Christ the Rock and the Life wee cannot perish or be annihilated and herein is our excellency aboue Adam Indeed sometimes Christ drawes in his Spirit and doth not water vs with fresh grace and then the soule drie and withering cries as forsaken Cast mee not away from thy presence and take not thy holy Spirit from me In all this is matter for humilitie against presumption and for comfort against desperation Thy goodnesse is altogether of God hee first powred it into thee when he new begat thee Againe the continuance and continuall increase thereof is from God So what hast thou of thine owne or what hast thou that thou hast not receiued of God Therfore be humble as a thing which in it selfe hath no goodnesse and if thou wilt not know farder that God will take this goodnes from thee for a time in which thou gloriest as thine own and by the lamentable experience of that time will plainely shew thee thy own weakenesse and corruption For when he takes his from thee thine is onely left and that will lothsomely appeare to thee to be nothing but dregs of sin and corruption Then shalt thou be humbled by miserie which wouldest not by bounty and thy own deadnesse which before thou wouldst not see now thou shalt feele Yet is here also matter for consolation for being rooted in Christ though hee draw in his breath and leaue vs so
in the world could shake vs. 3. Part. To answer these things first in the roote The very roote of this kinde of sayings and misbeleefes is the naturall wisedome of man which is indeede folly For it selfe thinking wisely of it selfe and making it selfe the measure of all things yea of the Diuinity it selfe it contracteth or disposeth that and all other things according to its owne measure and iudgement But herein are two faults The one is Because the wisedome of man at the best is narrow and shallow in regard of the wisedome of God and cannot pierce vnto the depth or comprehend the breadth of that which is deeper and larger then it selfe yea in familiar and daily things our wisedome lyeth downe being dazled and amazed So that if God please to set forth any deepe iudgement or wisedome of his it is beyond without our iudgements therefore can they see nothing therein but rather are offended with it Then the truly wise man cryeth out with Saint Paul O the depth of the iudgements of God! and so leaueth with admiration and then the foolish wise man saith That which he comprehendeth not is not but that the very wisedome of God is foolishnesse Another fault is because our wisedome besides the shallownesse and narrownesse thereof is corrupted and peruerted The flesh lyeth on the soule as a finger vpon the strings of a Lute and makes it to sound speake to be wise according to the nature of that which stoppeth it Now the flesh hath this corruption in it that it is auerted from God our true soueraigne good turneth to the creature setting her happinesse theron This it soundeth still vnto the vnderstanding on which it lyeth this way it turneth stiffely the will so that the wisedome of God which teacheth the contrary is lothsome to it it is hated and condemned of it And ouercome with these two infirmities it seemes this man hath by them examined these great mysteries of God Whereas by strong mortification of this fleshly wisedome and the helpe of the Spirit obtained by earnest Prayer hunger and thirst the flesh beeing made quiet vnmoouing and the Spirit opening the blind eyes of his and our soules hee and we might perceiue a high wisedome in these matters of God yea and we shall perceiue the reason why wee could not before perceiue them 4. Part. But particularly to answer the branches For the first there is no reason why God should bee imagined without iustice and why iustice should be considered without a will of punishing faults and why the punishment of faults committed against God the chiefest essence shold not be a chiefe punishment euen of bloud and death which is allowed for offences against men And proportionably beleeuing mercie to bee in the same God we may reasonably beleeue that mercy may take the punishment of one for another this other beeing vnited to that one and so consequently the punishment beeing one the same they both being made one Againe if there may be such a sacrifice of one for another why should not the bloud of beasts serue to teach men that sacrifice vnto their eternall preseruation aswell as bee daily shed for their temporall nourishment man being their end God their Creator who therefore may appoint this vse of them vnto man as well as the other Now for the second branch that the Spirit of God would shew wonderfull effects First who hath tyed God to giue such a measure of his Spirit as this man listeth But it is still in the hands of God to dispose his gifts in his own measure If it please him he may separate the gift of sanctification from the gift of miracles giuing one not the other yea in very sanctification hee may kindle vs sometimes as flaxe that doth but smoake and shall I say then that except I see the flame I will not beleeue that there is any fire Yet his graces in many are so strong that they are plainly apparant and cry out loudly the power of God not of mā For is it not a power euidently supernatural that men truly possessed of their wits seeing and willing fight subdue and forsake their owne deerest affections and sweetest pleasures which they see and feele yea leaue the world and life it selfe to please God whom they see not to serue him to obtaine him where as the generall world yea and the wisest of them doth cleane contrary Doth not this shew they are moued with a spirit different from the spirit of the world yea contrary to it which is a diuine Spirit For nothing but God can turne mans hart vnto God being naturally fixed and nailed to the world Part. 5. But true it is that God hath so disposed of this grace that he leaueth in vs infirmity still to combat with it and sometimes to quaile it for a time The reasons hereof are diuers first hee will get glory by our weaknes for we being in a fight with our neerest flesh and the next world and the diuell the Prince of this world strong mighty and ouermatching enemies the glorie must needs bee his if wee that are too weake for them ouercome them And againe the lesse power hee performes the victory withall the more is his glory for thereby it appeareth that the weaknesse of God is stronger then the strength of Satan Again this world is a place appointed by him to bee blotted out and accordingly it is to man a place of vnrest of fighting of striuing his rest is aboue his victorie is aboue Therfore God setteth vs not here in a steady victorious and glorious grace lest with Peter wee should desire to build Tabernacles heere where the foundations must bee remooued but hee keepeth rest triumph and glorie for vs in the world to come wherein is the perfect rest euen the pure Sabbath of God Then shall it apparantly be his glorie that hee hath made so small a seede of grace to bring foorth such a haruest of glorie and that with Manna which to carnall men seemeth a light bread he bringeth men to Canaan euen the land of rest and happinesse 6. Part. Now to returne him some trafficke for his obseruations three notes and markes I will here set vpon carnall wise men each of them being an imperfection which spoiles their discoursing of Diuinitie and Christ the chiefe part therof euen the ignorance of three things which few of them haue the knowledge to see consider and confesse yet are they certainely true and truly shewed in the doctrine of Christ and therefore commends this doctrine aboue all other One is the storie of mans fall a true and vnmoueable ground of Christian Religion and whereon Christ necessarily is to be brought in to satisfie for the faults and to rectifie the crookednesse thereof Now this is manifest to vs only by the word of life yet it is necessarily inforced on any cleare vnderstanding For it may be easily seene and belieued that a creature so
wife and yet shee hath no husband Another cord wherewith this kind of follie whippeth it self is when the partie which was taken into this match for the greatnesse of estate by vices wasteth the estate which onely made the match This to the couetous father is the worst diuorce for hee married his daughter to the wealth not to the man and that wealth is separated from her After this the man is found apprehended and condemned to bee wicked which he was indeed before but his wealth gaue his wickednesse such a golden luster that couetousnesse could or would not see what it saw but now neglected wickednesse begetting pouertie makes him odious whom wickednesse could not and the robbed child is returnable to the parents wanting another portion for maintenance In this case also religion would haue been a remedie which takes men though not distrustfull and vnbeleeuing yet prouident for their familie These be the stripes of gracelesse marriages which afflict both the married parties and their parents and would if obserued teach wisedome good cheape to others as they dearely and deepely haue imprinted it into these But this is the pitty that mony is so pleasant and glorious a thing that it casteth Sun-beames on euery person that hath it be he neuer so base and the yong womans father hath his thoughts so cheared therewith that he must needs hope the best of his sonne in law though nothing but money giue him such aduice wherefore it is yet to bee feared that many gazing gaping on wealth wil follow it so close that they shall stumble into the same ditches wherein they haue seene many of their neighbors wallowing This makes sport for the diuel and thus is man most truly fayry-led euen led aside by the spirits of darknesse into the wandring waies of Balaam the sonne of Beor who made Israel to sinne But this makes bitter lamentation euen the mourning for sonnes and daughters in the Church of God for hereby hath the Church lost many both sonnes and daughters some being turned from a good profession others being altogether bred in Paganisme hauing no difference from heathen but onely in the saying of a Pater noster a Creede and it may bee the ten Commandements Therfore the Church takes vp her complaint and in sorrow of heart cries out The Nation is increased but her ioy is diminished there are children borne but not to her therefore as Rachel she praieth Giue me children or else I die or else with Rahel she weepeth and will not bee comforted because her children are not 68 If a man thinkes he hath some vnderstanding hee must thus imploy it else he hath not what he thinkes he hath First he must vnderstand and know the great ignorance which is in man and particularly of things Diuine aboue vs yea of naturall things before vs God and the happinesse in him is farre from our Reach and euen in naturall and created things wee are suddainly stinted our knowledge quickly stopping and resting in a confession of hidden and secret faculties Therefore ignorāce cōfessed is a great wisedome in vs. Secondly he must know acknowledge the great and general misery of mankinde which through sicknesse oppression misery folly reignes in the world and he must know into what kinde of world hee is borne and brought that so he may learne on what conditions he doth liue Thirdly he must see the impotence and weakenesse of man to lift himselfe aboue himself and to adde one cubite yea one finger to the height of his Being so that of himselfe he can get very little aboue the ignorance or the misery vnder which his condition is to liue But this knowledge is not that we should sit downe therein without vse for then it were but a Lamp vnto misery But that iustly valuing our selues we should bee both humble and patient as low and miserable creatures but withall should lift our eyes since our selues we cannot aboue this misery vnto him who is true wisdome Almighty power and perfect happines praying him by an addition of a new creation to the old to raise vs aboue our selues increasing our knowledge strengthning vs to ascend vnto him who is very Felicitie protecting and comforting vs in this path of misery which leadeth vnto him And now hauing God by the Spirit of his Sonne from thenceforth in him we are wise strong and happie who to vs is wisedome protection happinesse yea al things and so we which before could not may now reioyce but in the Lord. 69 To perceiue and finde the truth of Christ we must not looke into our selues but into Christ and the doctrine wherein he is deliuered and which he deliuereth For if we looke into our selues we can see nothing in our selues that may prooue the gift of Christ vnto vs. We may verily see that we neede those effects which by Christ are performed euen redemption and regeneration but that the Sonne of God should take vpon him the nature of mā to effect this in our selues wee cannot finde For first man was created without any neede or helpe of this incarnation and therefore there was no instinct of such a mystery planted in him at his creation as there was of the Deity Againe man being falne he could not see any perfect way out of his miserie as appeareth at this day among the Heathen that know not Christ. Thirdly were man neuer so intelligent yet being but a creature which cannot comprehend his Creator how could man comprehend this mystery which was a secret purpose flowing out of the vnsearchable will of God whose Spirit none knowes but his owne spirit so that what issueth therefrom is such as the eye hath not seene the eare hath not heard nor the heart of man conceiued and among these principall is this mysterie of our saluation by Christ. Wherefore going out of our selues and not seeking Christ in our owne wisedome which comprehendeth him not let vs goe to him and to his doctrine and therein wee shall finde admirable wisedome excellent iustice deepe mercy infinite power perfect holinesse and in summe a mysterie becomming God as the Author of it and fitting aboue all other the miserie of decaied and wretched man If we looke into this mystery we shall see him restoring man by whom man was made and who better then he we shall see man die for the sinne of man how could Gods iustice bee otherwise satisfied there hauing been a vow that man should die when he did eate We shall see the Spirit of puritie which first made man to Gods image renewing and sanctifying him aboue the first strength We shall see a Law of perfect holinesse taught and prescribed by Christ fit for God to require and for man to performe to his God And finally Christ bringeth vs to the presence of God our Soueraigne good defending vs in the way from our ouer-mightie aduersaries the diuels and their seruants whom also at last he wholly suppresseth These things are in
his wages might bestow his worke without any wages and get wages by the work of his hands But now the study of diuinitie challengeth the whole time of a man so that a Diuine can hardly mingle any other calling with it without iniury vnto it Therefore hauing that only function by that for that he must be sufficiently sustained so is there absolutely no hope of a cōtinual Ministery where there is not a continued maintenance Then how many waies haue these last times holpen the diuell to breake off and discontinue the Ministerie It is too wel known that the bellies of y e friers 1. began to rob both the back the belly of the Ministery And that when these theeues were arraigned conuicted the goods were not restored to the former owners thogh known so hereby many miles together haue bin turned into a spiritual wildernes spoiled of the ordinary means of sauing soules lamentable and euen a hart-breaking consideration it is to them that haue any fellow-feeling of the misery of those who lie in the bondage of Satan when they see many Churches like lampes without lights the oyle of maintenance being taken frō thē How cā a mā there preach where there is scarse bread to maintaine the strength of the voice nor clothes to keep off the cold that would choke y t voice nor means to buy a very few bookes to put matter and soule into the voices And on the other side how can the Eunuch vnderstand except there be some to expound How can they beleeue without preaching alas the liues of such places too much testifie that a naturall man is like a dog and will hardly bite at a whole loafe Yea that a man is so tastelesse of spiritual things that except he be taught to open his mouth except his stomach be stirred vp by continuall prouocations he hath no appetite to the foode of life That a sinner is so heauily asleepe in his sinnes that vnlesse he be pulled and startled and his sinne taken vp before him and the particular odiousnesse and vglinesse thereof liuely presented to his dull and vnwilling eies hee had rather die in his sleepe then awake vnto life eternall Part 4. But this disease being shewed what remedie is there for it Surely the Lord of the haruest being first intreated in heauen there seeme two remedies on earth one is Law another Conscience But how shall there be any hope in Law since it is Law that hath done the hurt Surely as a Law begotten in the times of ignorance hath hurt the Church so a Law borne in the times of knowledge may heale it Let vs shew our faith by our works and shame the workes which haue beene done without faith by exceeding them if wee haue the light of the Gospell let vs make statutes of light and not continue the lawes of darkenesse If wee feele any comfort of light in our selues let vs with our blessed Sauiour pittie them that sit in darknesse and in the shaddow of death I separate law frō conscience for though conscience bee the truest fountaine of lawes yet politicke consideration is very often the cause of them Now it is not the worst policie but indeed the best to lay a sure foundation of religion in the hearts of the people For from true religion groweth the strongest branch of obedience true religion hath wherewithall to confute treason though masked in a vizard of religion It will allow the Pope few subiects in another mans Realme It will keepe them for the right owner In summe the end of kingdomes being the Church and the end of the Church the glorie of God by faith and holinesse how doth that kingdom pierce it selfe through with many darts that suffereth this faith and holinesse the life and soule thereof to bee slaine by wickednesse and vnbeliefe Surely there is a fulnesse of sinnes which is the greatest rebellion in the world for it ouerthrowes kingdomes and le ts out Vineyards to new husbandmen This do Ieroboam and Ahab now declare and bewaile Ieroboam cursing the basenesse of his new deuised Priesthood and Ahab defying the Statutes of men it being a policie to destruction to bee politicke against God But if it be demanded whence such maintenance shold be raised Surely for worldly and temporall ends the raising of huge summes by Parliament are well impoposed and contentedly receiued is there no way to raise one summe for the God of heauen When Moses prouided for the Tabernacle there was offering euen to abundance When Dauid prouided for the Temple there were many thousand Talents offered willingly and with a perfect heart VVhy should not we much more willingly contribute toward the building not of Temples made of hands but of the liuing Temple and Church of the euerliuing God If a towne bee destroyed with fire all men take pitty on the ruine thereof and from that pittie issureth reliefe When whole Townes and Parishes are besieged with hell fire how do we not pitty succour such spirituall desolations Then let that place which made the law of substraction redeeme it by making a law of retribution and by some diuine subsidie granted to the King of heauen regaine part or all of the ancient inheritance of the Church or procure some new sustentation in the stead thereof But if mens hearts shall herein be generally hardened against God against the soules of their brethren yea against their owne saluation and denie this iust and necessarie helpe Let those that are merciful and therfore shal obtain mercy expresse this excellent vertue of him that dwelleth in them let them binde vp the woūds which the Leuits passed by let them imitate him who beheld euen them in their blood pollution and said vnto them Liue. Let cōscience remedy what law doth not the worke of God being done without by the working of God alone in mens harts within Accordingly should it bee a sweet smelling Sacrifice acceptablie ascending before the presence of God if those who are both spirituallie and temporally rich should out of their spirituall treasurie send foorth that most pretious charitie which might conuert some of their temporall and transitorie treasure to this soule-sauing end Herunto God through mee doth beseech them as inwardly no doubt he motions the same vnto them by his spirit Obedience to God and his spirit is the most excellent offring and a soule turned to God is the ioy of heauen but proportionably quenching the spirit by disobedience is a heauie sinne and too quiet suffering of the death of soules where means would giue hope of life is the gall of bitternesse and the stone of the heart Our Auncestors did set vp both Churches and Churchliuings a great and a large work was performed by them we are but to keep in reparatiō that they haue built Indeed this ouer boystrous tempest hath ouerthrowne a great piece of this building yet but a piece not by many degrees so great as that work which they
dogs they runne away with the crie and barke out this terme against euery honest man they meete But a lamentable persecution of tongues is this the whiles especially among Christians that a man should be reuiled for being a Christian and that regeneration the worke of the holy Ghost should bee reproched Cursed is hee that despiteth the Spirit of grace euē that Spirit which gaue his tongue that power by which hee is able to speake against the Spirit Cursed is hee that reuileth the holy Ghost and raileth on the power of the liuing God Know that the time shall come when thy words shall returne vpon thee as so many Lyons yea the diuell who now sets thee on worke shall come to worke vpon thee with torments but especially that blessed Spirit whom thou hast reuiled shall come against thee and teare thee in pieces and there shall be none to deliuer thee Thou seest in the whole course of such a mans life a maine current of honestie and goodnesse and who would thinke that any should bee so shamelesse to raile on goodnesse and to oppose against it For the verie opposing against goodnesse giues thee the title of wickednesse which alone is the enemie thereof It shewes thou art a souldier of the Dragon who goes out to make warre with that blessed seede that keepes the commandement of God But I doe know thy vsuall defences thou wilt say that there are none worse then such as make such a shew of purenesse and withall thou art furnished with some merry tales that shew many mad trickes of these ouer holie brethren Heere a little discretion and iudgement in stead of salt would be of very good vse to amend the sauour both of thy heart and tongue For an vpright iudgement as it findeth many truths so toward the true discouerie of this businesse it findeth these First that whosoeuer is indeed good shall and must also seeme good for his works wil praise him whether he will or no his fruits wil shew what tree he is they must shine before men that men seeing them may glorifie God their heauenly Father Hence first we conclude that euerie one that seemes good is not an hypocrite but contrarily he may bee one of Gods chiefest seruants Therefore thou canst not presently fall to thy nickname only for the shew of goodnesse Secondly that there is indeede a dissembled holinesse worne for a cloake to wickednes that the shape of an Angell of light some times couers a foule diuell yea the foulest diuels are they that most vse need this couer Now for this fellow if thou findest him puritā is too good a name for him for the Scripture hath sharper names as generation of Vipers Wolues in Sheepes clothing and painted Sepulchers full of rotten bones These bee they whereon the diuell sets the one foote when he kickes at true Christians with the other iustifying by these his railings on those who especially hate these as the diuels chiefest seruants But now there needs some discretion to know these from the other that thou call not good euill nor euill good nor a Christian Hypocrite nor an Hypocrite Christiā Toward this thou must looke to the fruites of both and that not a few particulars but to the generall For a Godly man is subiect to infirmitie hath some fals and an Hypocrite knowes that to couer his wickednesse hee must shew some goodnes But looke to the continuall course of both and thou shalt finde one good generally though sometimes fraile and the other often grosly transgressing though much couering his rotten heart The things wherein especially thou shalt try the difference may be these First a loue to Christ secondly a loue of Christs voice thirdly a loue of the members of Christ and a reioycing in them who excell in vertue Now these things will againe appeare if for the loue of Christ the loue of his word and the loue of his members a man be ordinarily contented to lose sinfull profits or pleasures and with the steward to write 50. for an 100. This is the touchstone of a Christian euen the taking vp of the Crosse forsaking all and following Christ. But this the hypocrite cannot abide he serues Christ that Christ may serue him to get pleasure and profit by him not to lose by him Part. 8. But now heere come in the many stories which condemne these purer men to bee guiltie against these duties and so to be hypocrites Yet runne not away too fast with this neither but euen in the point of hearing reports take also some discretion with you For against good men very commonly are bold and confident slanders raised which by their stoutnesse might seeme to bee truth it selfe But let not the wise beleeue them before examination For most commonly in the very telling of them will appeare a venom and malice the true issue of the old Serpent and vpon farther triall falshood and lying the naturall brother of the former and a truly begotten sonne of the Accuser of the Brethren He began the rule in Paradise and will continue euen to the new Ierusalem lie boldly for some of it will sticke fast for euer And how can it be otherwise since the lasinesse of men is such that they will beleeue a report at the first telling rather then trouble themselues to examine and finde out the truth which onely should be belieued withall their maliciousnesse is so great that they are willing and readie to receiue euill reports yea they delight in them But the seruants of Christ know that the last iudgement shall be by words and that a rash and a bitter iudge shall though not rashly yet seuerely be iudged Therefore according to the Psalmist The good man is merciful and guideth his words with discretion He inclineth naturally to beleeue good rather then euill yet auoiding to condemne the iust hee also shunnes to iustifie the wicked Therefore that his iudgement may bee righteous hee searcheth both the matter how probable it is in it selfe and next he examineth the re-reporters whether they bee those in whom the truth dwelleth and who themselues haue a good report of the truth not being like Pilate ignorant and yet to learne what is truth For it is a kind of murther of our neighbour in his name and reputation which is almost as his life both to beare false witnes and to receiue false witnesse against him Lastly a good man if hee may conueniently will inquire of the partie himselfe or of some of his acquaintance whether such things haue beene done by him and if done in what manner and vpon what occasion for many times the maner of things wholly alters the matter and the matter may be good in the manner in which it was done yet euill in the manner bestowed on it by the reporter Againe the thing being true yet the occasion and cause may though not iustifie yet excuse the fact for many euill deeds are done by infirmitie which yet prooue
not the men euill that did them It were pittie that men should go to work this way with Dauid and onely iudge of him by his murder and adulterie but it rather becomvs to see whether his course of life being different from his fact do not manifestly prooue that these sinnes were of infirmitie of sinne cleauing to him not reigning in sinne And in this point should euery man be the milder for as it is said commonly in other matters it is euery mans cause this mans to day and thine to morrow And though thou sweare with Peter that if al the world deny Christ thou wilt not denie him yet I wil neuer beleeue thee no more then Christ did Peter for in many things we sinne all and as the Apostles said We are also men subiect to the same infirmities Part 9. But if these cautions wil not yet moderate the sauages of this world as indeed a foole though braied in a mortar will not grow wise Yet O thou man of God whosoeuer thou art that sufferest for Christs sake binde this rebuke to thine head for a crowne and reioice that thou art such a one as the diuell and his followers hate for hee cannot be but good whom the diuell hateth Reioyce when men speake all euill of thee falsely and know thou art now a brother of Christ and his Saints in tribulation and in the kingdome for if thou suffer with him thou shalt also bee glorified with him The spirit whose shame now thou bearest shall hereafter cause thee to beare his glorie and the more shame for his sake the more glorie So shall these Balaams whose hearts are so ready to curse the people of God be the very meanes to procure a blessing vnto them For so many curses so many blessings therfore if there were no offēce to God nor hurt nor pittie to themselues we might well suffer them to curse apace for they curse vs as fast to glorie Part. 10. From Christs time place is approoued by truth not truth by place Hee that freed true worship from being tied to Ierusalem and tied it to the seruice in spirit which may be in all places gaue true religiō a large scope euen as large as the world it selfe Therefore Ierusalem being broken vp and true worship being set free into the whole world let not Rome seeke to captiue her againe and tie her to the chaine thereof for they that worship in spirit and truth haue God pleased with them though such worship bee in places that know not Rome to bee on earth 74 The Word of God is an vndefiled Word rightnes it selfe and therefore the most perfect rule Let therefore sinfull men frame their liues to it not seeke as many doe to frame it to their liues and so to sinne by the authoritie of righteousnes And let fraile and falling man though many of them thinke they be the Church not trie this VVord by themselues whether it bee right or not but by the VVord trie whether they bee right euen the right and true Church which is knowne by this that they heare Christs voice and walke according to this rule of Christ Galathians 6. 16. 75 Silly and foolish is the pride that any man takes in his seruice toward God For first the whole man being from God wee can giue him out of man nothing but his own Againe the whole man being due to God there can returne no good thing from man to God but what is his due Thirdly it is Gods free choise that vouchsafeth to vse thy seruice who refuseth the imploiment of many men excellent in naturall abilities Certainly we haue seene many such of great hope turned into earth before any or small vse of thē God Al-sufficient who can raise vp seruants of stones thus often sheweth that men haue need of God and his choise to doe him any good seruice but hee needeth not them Therefore let vs rather thanke God then boast before him if he imploy vs in his seruice Let vs with humilitie readily performe it as to that great Lord who hath refused infinite better to be serued by vs and whom therefore to serue is a happines priuiledge of ours frō him not a benefit of ours to him 76 Many seuerall women were made for many seueral men if many had bin allotted to one there would haue bin fewer of the masculine sexe for euen among heardsmen this rule is obserued But now there is a kind of equality in number that euery one might haue his mate diuidedly without diuiding with another And this which was indeed best was first for then there being but one woman to one man the sin which is now vnlawfull was then vnpossible What bare necessitie was to man by creation let necessarie obedience vnto God bee to the children of regeneration whose speciall vertue is to auoide the ill which may be done Surely as running after lust beyond this one is endlesse in regard of satisfaction so hath it a bad end in regard of retribution euen tormented old age that it can sinne no more and eternall death for hauing so much sinned 77 When a man is possessed by any lust be it of couetousnesse concupiscence or the like there is set vp an image in him though not a grauen one which is to him a God This image wholly filleth his minde to it he committeth idolatry for he offereth his whole heart in sacrifice to it and if he can obtaine the thing therin represented he accounteth himselfe happy as in the obtaining of God Such an image was there in Ahab of Naboths vineyard and such a one of Bathsheba in Dauid But let vs take heede of this worship of images for it is but a vaine shadow which steppeth into to the place of God It telleth vs of happinesse but it selfe obtained goeth into nothing robs vs of true happinesse Let vs rub out therefore the print thereof with prayer and holy meditations filling vp our hearts with profitable and eternall truthes to keepe out these dying and killing vanities let nothing posses our hearts but God himselfe who will one day glorifie the place wherein he dwels and make it looke like a temple of God And surely nothing but God is worthy of a man 78 God is the cause of all vnder-causes and of all effects in him is the fulnesse of all things the spring of all beings This world is a determinate measure of his effects The naturall life at the best is but a certaine number of these effects during a certaine peece and limit of time But the spirituall life caused by our vnion with God is an euerlasting and infinite enioying of the infinite cause of all things Hereby shall wee finde the Christian to bee most perfectly happie who possesseth all things in their cause and beyond al things that are shall enioy the cause it selfe Infinite is the difference betweene wisedome the cause and wisedome the effect light the cause and light the effect loue the